.^^RToFT^^f^rTjgv.
BS 112.65 1849
The apostolical acts and
epistles
THE
APOSTOLICAL ACTS AND EPISTLES.
FROM THE PESCHITO.
WITH PR0LEG0]\1ENA.
vi
THE
/VPOSTOLICAL ACTS AND EPISTLES,
FROM THE PESCHITO, OR ANCIENT SYRIAC
TO WHICH ARE ADDED,
THE REMAINING EPISTLES,
AND
THE BOOK or REYELATIOK
AFTER A LATER SYRIAN TEXT :
TflANSLATED,
WITH PROLEGOMENA AND INDICES,
BY J. W. ETHERIDGE, M.A.,
DOCTOR IN PHILOSOPHY OP THE UNIVERSITY OF HEIDELBERG,
AND MEMBER OF THE ASIATIC SOCIETY OF PARIS.
LONDON:
LONGMAN, BROWN, GREEN, AND LONGMANS.
V
MDCCCXLIX.
LONDON
PRINTED Br JAMES NICHOLS,
HOXTON-SQTTARE.
PREFACE,
The work here submitted completes the transla-
tion of the Syriac New Testament^ begun in a
former volume.* We may now compare the sacred
text, as read in the Eastern churches for sixteen or
seventeen centuries, with that which, during the
same lapse of time, has been received in the West.
The comparison of these independent witnesses will
demonstrate the essential integrity and incorrupt
preservation of the inspired documents of the Chris-
tian dispensation.
For the seeming delay which has attended the
publication of the volume, an apology is due to those
friends who have inquired, from time to time, for its
advertised appearance. But the minute attention
required by the nature of the work itself, and the
circumstance, that the only time in general which
could be spared for the prosecution of it has been
that of uncertain intervals in the course of regular
professional duties, will sufficiently account for the
slowness of its progress. The former volume, on the
Gospels, was prepared during a residence on the
Continent, when the greater part of his time was at
the translator's own disposal ; but nearly all the
present work has been accomplished amid the daily
toils of the Christian ministry in London, and in
hours which might, in some respects, have been
* The Syrian Churches; their early History, Liturgies, and
Literature. With a literal Translation of the Four Gospels, from
the Peschito, or Canon of holy Scripture in use among the oriental
Christians from the earliest Times. London. Longmans^ 184C.
VI PREFACE.
advantageously spent in mental or bodily recreation,
or repose.
At the tribunal of biblical criticism the writer
respectfully prays for a kind, but impartial, judg-
ment on the correctness or incorrectness of the
translation. It is very proper for him to attest his
own belief, that, through the adorable grace of God,
he has been enabled to give a version in all essential
respects a faithful representation of the Syriac
Scriptures ; did he not believe so, he would not
presume to ofiPer it : but that class of readers who,
though intelligent students of the Bible, have not
directed their attention to this branch of inquiry,
will naturally look for a corroborative testimony to
the correctness of such an estimate, that their confi-
dence in the translation may be warranted by some
competent authority. It is on this account, as well
as with a view to the thankful adoption of any
improvement which may be pointed out, that he
would solicit this adjudication.
For the sake of rendering the work as complete as
possible, there is added a translation of the Epistles
and Book of Revelation, wanting in the Peschito
Canon, from the more modern Syriac texts first
edited by Dr. Pococke and Louis De Dieu, so as to
comprise all the holy books which we receive as
inspired New-Testament Scripture.
With regard to the Acts and Epistles, the edition
which the translator has followed has been that of
Schaaf, on account of its having long been a sort of
textus receptus of the Syriac Testament throughout
the theological world. This has been collated with
others, as occasionally indicated in the margin.
Notwithstanding the labours of learned men in this
department since the time of Schaaf, we are yet in
PREFACE. Vll
want of a critical edition of the Peschito text both
of the Old and New Testaments ; as likewise a
uniform collection of the books of the Ilexaplar
Syriac, and an edition of the Harkleian New Testa-
ment, with such remains of the Philoxenian as may
exist in the mss. brought home by the late Mr.
Richj or among those with which the treasures of
the British Museum have been amplified through
the diligence of Archdeacon Tattam. On this sub-
ject much interest has been awakened by the preface
of the Kev. Mr. Cureton's edition of the Syrian
Ignatius.
In this volume we have omitted the Rubrics of
the oriental lessons from the body of the text, and
given them in a separate collection or index at the
end. Interspersed among the Scripture itself, as in
the translation of the Gospels, such matters are con-
fessedly out of place. This first index is followed by
another, v*^hich is intended to facilitate the collation
of any particular portion of the Eastern and Western
Testaments.
For the prologues which introduce the translation
little need be said. They will be received for what
they are worth. The first part condenses a variety
of information which would have been very accept-
able to the writer himself several years ago, and
which he presumes will be welcome to some who
are now at the outset of their inquiries. In the
second part we enter a more elevated and more
spiritual region. It is good to be there ! Perhaps
this section would not be useless in Bible classes and
family readings, as well as in the cabinet of the
solitary Christian.
January Istj 1849.
CONTENTS.
PROLEGOMENA.
PART I. ANCIENT TRANSLATIONS OF THE HOLY
SCRIPTURES.
Page.
I. Translations of the Old Testament into Greek.
The Septuagint 4
Version of Aquila 6
Version of Theodotion and of Symmachus — 7
Recension of Origen 7
Recension of Lucian and Hesychius 9
Graeco-Veneta 9
Tb 'Xa/xapeiTiKhu 10
II. Chaldaic and Samaritan Targums 10
III. The Scriptures in the Latin Language 16
IV. The Syriac Version.
Peschito 28
Philoxenian 32
Sy ro-Estrangelo 34
Karkaphensian 35
The Jerusalem Lectionary 36
V. The Scriptures in the Dialects of Egypt.
Coptic Version 37
Sahidic 38.
Bashmuric , 38
VI. The Bible in Ethiopic 40
VII. Older Persic Versions 42
VIII. Holy Scripture in Gothic 44
IX. The Armenian Bible 4g
X. The Georgian Bible 43
XI. The Scriptures in Sclavonic 49
XII. Arabic Versions *. 50
XIII. The Bible in Anglo-Saxon 52
CONTENTS. IX
Page.
XIV. Relative value of the ancient Versions in the Department
of biblical Criticism 55
On the present Translation 59
PART II. SYNOPSIS OF THE APOSTOLIC EPISTLES.
General Division of the Syriac Testament. The Gospels, Acts,
and Epistles 62
The Epistle to the Romans . 64
First Epistle to the Corinthians 75
Second Epistle to the Corinthians 84
Epistle to the Galatians 88
to the Ephesians 90
to the Philippians 92
to the Colossians 94
First Epistle to the Thessalonians 96
Second Epistle to the Thessalonians 97
First Epistle to Timothy 98
Second Epistle to Timothy 100
Epistle to Titus 102
Epistle to Philemon 103
Epistle to the Hebrews 104
Epistle of St. James 117
First Epistle of St. Peter 120
First Epistle of St. John 123
TRANSLATION OF THE APOSTOLICAL ACTS AND
EPISTLES.
The Acts of the Apostles 1 35
Epistle to the Romans 221
First Epistle to the Corinthians 254
Second Epistle to the Corinthians 285
Epistle to the Galatians 30(1
Ephesians 317
Philippians 328
Colossians 336
First Epistle to the Thessalonians 344
Second Epistle to the Thessalonians 351
First Epistle to Timothy 355
Second Epistle to Timothy 364
Epistle to Titus 371
Philemon 375
— — — the Hebrews 377
X CONTENTS.
Page.
Epistle of St. James 404
First Epistle of St. Peter 412
First Epistle of St. John 421
THE REMAINING EPISTLES AND THE
APOCALYPSE.
Introduction 431
Second Epistle of St. Peter 442
Second Epistle of St. John 448
Third Epistle of St. John 450
Epistle of St. Jude 452
The Revelation of St. John 455
INDICES.
I. Syrian Church Lectionary 496
II. Harmony of Syrian Lessons with the Textual Divisions
used in the West 503
PROLEGOMENA.
PART L ANCIENT TRANSLATIONS OF THE HOLY
SCRIPTURES-
PART 11. SYNOPSIS OF THE APOSTOLICAL EPISTLES.
PROLEGOMENA.
PART I.
ANCIENT TRANSLATIONS OF THE HOLY
SCRIPTURES.
What light is in the natural world, that the revelation
of truth existing in the Bible is in the world of the human
mind. Revelation does more indeed for the mind than
light can do for the eye, since it brings to us an inward
realization of God. He who believeth hath the witness
in himself. To him the presence of the Bible is a
demonstration of the divine goodness, as literal as that
which the eye discerns in the sunbeams. He who at the
beginning said, " Let there be light," has, by his Spirit's
work in the scriptures, provided for the inner universe
the perennial radiance of truth, and ** hath shined into
our hearts, to give us the knowledge of his glory in the
face of Jesus Christ."
For the mind, then, to be without this revelation, is a
privation infinitely worse than physical blindness. The
bUnd cannot participate in the advantages of a thousand
forms of enterprise, or the pleasure afforded by the mag-
nificent scenes which the sun bathes with splendour, nor
peruse the innumerable objects of interest presented by
the transient spectacle of life ; but the soul, without the
illumination of religion, suffers a gloom innate, desolate,
and hopeless, because atheistic. If there be no light
within, how great is the darkness ! The very faculty of
PROLEGOMENA.
knowing God for ever and ever is as yet abortive ; and
immortality itself, instead of wearing a character of
promise, threatens to be a frightful and immeasurable
calamity.
The Bible reveals the way of salvation. It is employed
by the Divine Spirit to convert and regenerate the sin-
ner, (Psalm xix. 7 ; James i. 18 ; 1 Peter i. 23,) to build
up the saint, (2 Tim. iii. 16, 17,) to console the afflicted,
(Psalm cxix. 92,) to give victorious confidence in death ;
(1 Cor. XV. 54 ;) and, while it tends to the sanctification
of the church, (John xvii. 17,) is the ordained instrument
to be employed in her evangelic agencies for the pacifi-
cation and renovation of the world. (Phil. ii. 15, 16;
Isai. xi. 9.)
All human beings have a right to the Bible. Our
interest in it is universal. It is the gift of God to our
race, the true charter of humanity. If man have a soul,
and that soul need salvation, the book of life becomes
indispensable to his welfare.
The Christian church has never appeared in a more
legitimate or dignified position than when holding forth
the light of revelation to the benighted millions of the
earth ; nor, without a literal communication of the written
word, can she worthily fulfil the commission intrusted to
her, — of teaching all nations. God will have all men to
be saved, and come to the knowledge of the truth. The
donation of the volume in which that truth is enshrined,
must therefore be accordant with his will. All the com-
munities of our race, endowed with intelligence, invested
with the responsibilities of a probation for eternity, alike
ruined by sin, redeemed by mercy, and living for the
great future which is before us all, were made to possess,
and ought to possess, those very oracles of the Holy One
which have made the best of us wise unto salvation.
But, from the national distinctions which prevail, by
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 3
the divine appointment, among mankind, it is necessary,
if revelation should be thus diffused, that the documents
in which it was originally given be faithfully rendered
into the various languages of the world. That such a pro-
cedure is in agreement with the divine will, is evident as
well from the nature of the case, as from the practice of
the inspired apostles and evangelists in quoting the scrip-
tures of the Old Testament indifferently from the original
Hebrew, or from the Greek version of the Seventy, — a
practice which gives a plain recognition of the principle
of vernacular translations. The efforts which have been
put forth by individuals or communities for the mani-
festation of the word of God through such mediums,
would form, could they be set forth to the eye, one of
the most profitable chapters in the universal history of
the church. The few pages of the present introduction
which can be given to the subject, will be devoted to a
short account of the origin and character of the biblical
versions which appeared in ages long passed away : the
object in such an exposition being to set before the gene-
ral reader the elements necessary for a proper judgment
on the comparative merits of these works, so as to make
evident the peculiar excellence and value of the particular
version which was in such early use in the Syrian
churches ; and a faithful dehneation of which, in the
English language, has been attempted in this and a
preceding volume.
It will be proper in such a review to notice, first of all,
the translation previously referred to as in use, in a
limited way, both among Jews and Gentiles, a consider-
able time before the evangelic epoch, and which forms
the basis of several Christian versions of different parts of
of the Old-Testament scriptures.
B :.'
PROLEGOMENA.
I. TRANSLATIONS OF THE OLD TESTAMENT INTO
GREEK.
1. 1. The Septuagint. — The Hellenistic version of
the Old Testament, commonly known by this name, is
the most ancient of all biblical translations. The name,
"Septuagint," may have been adopted to express the
approval of it by the Jewish Sanhedrin, (an opinion
maintained by Father Simon and Dr. Adam Clarke,)
or may have been given it in accordance with the old
tradition of the number of men employed in the work
itself.
2. Without dilating on the difficulties by which the
early history of this version has been perplexed, it appears
evident, by the quotations of it in the New Testament,,
that, in the time of the evangelists and apostles, the
greater part, if not all, of the Jewish canonical scriptures
existed in the Greek language. Next, in the prologue of
the apocryphal book of Jesus the Son of Sirach, we find
the author affirming that in his time, b.c. 132, " the law
and the prophets, and the rest of the books," were extant
in a Greek translation. Finally, a still earlier reference
occurs in a fragment of Aristobulus, a Jewish commen-
tator * on the Pentateuch, who lived in the time of
Ptolemy Philometer, b.c. 146. In this passage, which
is preserved in the Evangelical Preparation of Eusebius,
and in the Stromata of St. Clement, Aristobulus (in
pointing out the source from which some of the most
eminent Gentile philosophers had derived their know-
ledge) affirms, that " the entire law had been first ren-
dered into Greek under Ptolemy Philadelphus." That
monarch, who had succeeded to the throne b.c. 285,
* In 2 Mace. i. 10, he is described as being of the " anointed race
of the priesthood, and preceptor to Ptolemy the king."
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 5
completed the institutions of learning in Alexandria,
begun by his father Soter, and placed among the seven
hundred thousand manuscripts of the library a copy of
the Jewish law. But, whether by this term we are to
understand the entire Hebrew scriptures, or only the
books of Moses, is a matter of debate. They seem to
have the more correct idea who take the latter view.
Such is the amount of what is now really known on
the original history of the Septuagint. The legendary
statements of Aristseus and others, of the employment by
the Egyptian king of seventy-two Jews, six of each tribe,
for the accomplishment of this work ; and how *' each of
these translated the whole of the sacred books while con-
fined in separate cells in the island of Pharos ; but was
so over-ruled by the Divine Spirit, as that not only every
species of error was prevented, but the seventy-two copies,
when compared, were found to be precisely alike in words,
and even letters ;" — these accounts, I say, have been long
ago exploded as worthless tales. The authenticity of the
passage of Aristobulus being admitted, — and this is consi-
dered well established, — there is no ground for doubt as
to the fact that the Pentateuch, at least, was rendered
into Greek more than two hundred and eighty years
before the Christian era. And this might have led the
way, in the same or the following reign, to the trans-
lation of several or of all the remaining books of the
sacred canon.
3. The authors of this work were probably Jews of
Alexandria. For though the genius of the interpretation
which reigns in the Septuagint is Palestinian, and indi-
cative of a free consent with the authorized or traditional
exegesis, the nomenclature and terminology employed are
such as, in some instances, neither arose from, nor were
adapted to, the manner of speaking in the home domain
of Judaism, but to that in use among the Graeco-Egyptian
b PROLEGOMENA.
scholars of the day. The dialect is Alexandrine^ and the
style of translation diffuse rather than literal.
4. The different portions of the work, bearing internal
evidence of a plurality of authorship, exhibit various
degrees of ability. The Pentateuch and Book of Pro-
verbs are considered the best accomplished ; but the his-
torical books have not met with exact translators. He
who laboured on the poetical books, is thought to have
been more familiar with the magnificent diction of the
tragedians, than with the recondite Hebrew of Job or the
Psalms. In like manner Isaiah, among the prophets, is
not happily rendered, though the version of Jeremiah and
of Ezekiel has been commended. The translation of Daniel
falls below the general merits of the work, and is consi-
dered by Michaelis and others to have been done subse-
quently to the apostolic age.
5. The Septuagint has been more or less esteemed by
the Jews, but never obtained a full canonical authority
among them. It is disputable whether it was read pub-
licly in the synagogue, even at Alexandria. The public
reading of the scriptures appears to have been invariably
in the original ; and, after the promulgation of the gos-
pel, the private value attached by the Israelites to the
Greek version was materially diminished, by the influence
of dislike to the Christians, who recognised its full autho-
rity, and used it with a disagreeable effectiveness in argu-
ing with their Hebrew opponents.
II. AauiLA. — It was this state of feeling, perhaps,
which led Aquila, or Akylas, a Jewish proselyte of Pon-
tus, to undertake a new and literal translation of the Old
Testament into Greek, which he finished about the twelfth
year of Adrian, a.d. 128. He accomplished this task in
an able and, generally speaking, impartial manner ;
though he has been accused of giving some of the Messi-
ANCIENT TRANSLATIONS OF THE SCRIPTURES. /
anic passages a polemic tendency adverse to the gospel.'''
This version is useful in identifying some readings set
aside by later translators, with the Masoretic text of that
early period.
III. Theodotion, an Ebionite of Ephesus, in the
latter half of the second century, published also a Greek
version of the Old Testament ; or rather, more strictly
speaking, a revised edition of the Septuagint. But his
qualifications for such a work have not been deemed
incontestable. The fragments which are yet extant betray
an incompetent knowledge of Hebrew. Yet his transla-
tion of Daniel was a decided improvement on that found
in the old Seventy.
IV. Symmachus. — About a.d. 200, Symmachus, like-
wise an Ebionite, and a man of great influence in that
sect, (who were latterly called after him, Symmachians,)
accomplished a fourth version, or metaphrase, which is
said to have been perspicuous in style, and capable of
affording considerable advantage to the interpreter.
V. Origen, surnamed the Adamantine. — This cele-
brated scholar, when employed in researches for his Hex-
apla Bible, discovered three other translations of the Old
Testament into Greek. One, technically known as " the
fifth," exhibited the Books of Moses and of the Kings,
the Psalms, Canticles, and twelve minor prophets. The
same Books, excepting the Kings, are given in the other
version, called 'Uhe sixth ;" while the remaining one, or
" seventh," comprised the Psalms and minor propbets.
* Quod apud Grcecos, post Septuaginta editionem jam Christi
evangelio cornscante, Judasns Aquila, et Symmachus ac Theodotio,
Judaizantes hareticij sunt recepii, (jui multa mysteria Sulvatoris
siibdola interpretatione celarunt. — Hieron. Prcef. in Job,
8 PROLEGOMENA.
The authors of these versions are unknown. The sum of
all that can be now known of the history of the produc-
tions themselves, may be gathered from what Eusebius
tells us in his notice on the labours of Origen,* who
" learned the Hebrew tongue, and bought the authentic
scriptures written in Hebrew characters which were
extant among the Jews. And he inquired after other
editions of translators besides the Seventy, and he
sought out some other versions besides those common
ones of Aquila, Symmachus, and Theodotion, different
from them, which he, having searched out, first brought
to light from I know not what corners, they having been
a long time forgotten, and concerning which, being
uncertain who were the authors, he only noted that one
of them was found by him at Nicopolis, near Actium, and
another at some other place. Moreover, in his Hexapla
of the Psalms, after those four excellent editions, he adds
not only a fifth and sixth, but also a seventh, version ;
and upon one of them again he has noted that it was
found at Jericho, in a cask, in the time of Antoninus the
son of Severus."
These were the materials of that glorious monument of
biblical labour, the Hexapla, and which, when complete,
comprised no less than fifty volumes. It perished in the
same flames which consumed the other treasures of the
Pamphilian library at Caesarea, at the taking of that city
by the Saracens in the year 653.
In the accomplishment of his work Origen did not
intermeddle with the text of the Seventy in the way of
verbal emendation, except by the insertion of diacritical
marks or indices, which systematically pointed out the
relative value he entertained for particular readings.
By the diligence of Eusebius and his friend Pamphilus,
the column of the Hexapla, containing the text of the
* Eccles. Hist. lib. vi. cap. 16.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. V
Seventy thus critically marked, had been separately
transcribed ; so that Origen's Septuagint text and indices
survived the destruction which overtook the other parts
of his great work. But repeated transcription, by the
inadvertent or intermeddling copyists of after-days, mate-
rially diminished the value of the work, in having ren-
dered it difficult to identify the critical marks of Origen
with certainty. The text in this state, together with
such fragments of the other versions as could be ascer-
tained, was edited in two folio volumes at Paris in 1713,
under the superintendence of Montfaucon,* and after-
wards by Bahrdt, in two volumes, 8vo. at Leipsic in 1769
and 1770.
VI. LuciAN and Hesychius. — Lucian, a presbyter of
Antioch, who died as a martyr a.d. 312, pubhshed the
Septuagint in an emended edition, which became so
widely used as to obtain the name of the Koivrj, or Vul-
gate Greek, and also AovKiocvsla, the Luciauian ; and a
little time after him, an Egyptian bishop, Hesychius,
succeeded in another recension. On the text of these
last recensions, that of the leading printed editions,
those, namely, of Aldus, Ximenes, in the Complutensian
Polyglot, the Roman, and the Oxonian by Grabe, has been
formed. Of these the Vatican, or Roman, is considered
the preferable, and has been the basis of the valuable
edition of Holmes and Parsons, at Oxford, 1798, 1827.
VII. Gr^co-Veneta. — There is a translation of some
of the books of the Old Testament into Greek in the
library of St. Mark at Venice, and distinguished on that
account by the name of Grseco-Veneta. The author was
probably a Levantine Jew, of the ninth century. He
* Ilexaplorum quts supersunty Versione ac Notis illuslralu,
edidit JMontfalconius.
B 5
10 PROLEGOMENA.
translated closely. This codex was collated for Holmes's
edition of the LXX. But the work itself may be
obtained in print, the Pentateuch having been edited by
Amnion, at Erlangen, in 1/90, 1791, and the other parts
by Villoisin, in 1784, at Strasburg.
VIII. To ^a[j.upsiTixov. — The appellation of Samarei-
tikon has been given to certain fragments of Greek text
which are referred to largely in the scholia of the Roman
edition of the LXX. They are parts of a version made on
the text of the Hebrseo-Samaritan Pentateuch, and no
longer extant. It appears, however, to have been known to
Cyril of Alexandria, Jerome, and others of the early fathers.
The Greek translations now enumerated, and more
especially the Septuagint, have greatly contributed to the
critical emendation of the Hebrew scriptures, and to the
interpretation of the New Testament itself. The best
Lexicon for the study of them is that of Schleusner.*
II. CHALDAIC AND SAMARITAN TARGUMS.
I. The Chaldee Targumin are versions or para-
phrases of various parts of the Old Testament into the
Babylonian or East- Aramaic language, which superseded
the vernacular use of Hebrew in Judea from the time of
the captivity. The immigration of large numbers of Ara-
means into Palestine, in place of the Israelites led into
exile by Shalmanezer, (2 Kings xvii. 24,) and the subse-
quent conquest of Judea by Nebuchadnezzar, (xxiv. I,)
who garrisoned the country with his soldiers, (xxiv. 2,)
and appointed his own courtiers to the public offices,
(xxv. 22,) had long before introduced a new medium
of communication adverse to the purity and continu-
ance of the ancestral speech ; but, subsequently to the
* Novus Thesaurus Philologico-Criticus : sive Lexicon in LXX.
et reliquos Interpretes Grcecos, ^c. 3 vols. 8vo.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 11
coming of tlie Jewish people from Babylon, of which
the great mass of them were natives, habituated from
childhood to the use of the Chaldee, the Hebrew of their
forefathers fell into perfect desuetude, except as the lan-
guage of literature and theology.
On the restoration of the institutes of divine worship
and religious instruction at Jerusalem, under the ministry
of Ezra, it became necessary under these circumstances
to adopt, in the public assemblies, a systematic verbal
interpretation of the Mosaic and prophetical writings,
section by section, into the only language then spoken
by the people at large. The priest, whose " lips kept
knowledge," construed into Chaldee as he read from his
Hebrew manuscript : or, as the Book of Nehemiah
describes it, " w^hile the people stood in their place, the
Levites read in the book of the law of God distinctly,
and gave the sense, and caused them to understand the
reading." (Neh. viii. 7, 8.) In this process the scrip-
ture read was the Hebrew text, which, when (methur-
gam) interpreted or translated, became Targumu, this
word merely signifying " a translation or paraphrase," by
w^hich the sense of a document is freely or explicatively
transferred from one language to another. On the
establishment of the economy of the synagogue, which
took place not long after, if not in the time of Ezra, the
office of interpreter (turgeman or meturgeman) became
distinct from that of reader.''' And in process of time
these verbal interpretations, which at first were extempore,
may have been prepared for the congregation in a written
form, and a basis thus laid for the productions which,
imder the name of Targumin, have held for many ages a
distinguished place in the biblical literature of the Jews.
* A diehiis EsdrcB consueverunt habere interpretem qui populo id
inter pretaretur quod Lector ex lege pcrleyit, ut ^cnsum verboium
intelligeret. So 3Iaimonidi:s, Hilc. Tipliil. cap. xii.
12 PROLEGOMENA.
Of these the two which most properly answer to the
idea of versions of scripture are those of Onkelos and
Jonathan ben Uzziel. The first is confined to the Penta-
teuch. Its author, Onkelos, Dlvp^lb^j according to
good tradition,* hved in the time of HilJel the elder, that
is, about forty years before Christ, under Hyrcanus. His
work is deservedly valued as a piece of faithful and sound
Bible translation.
The same praise may also be accorded in general to
the other, on the prophets, by Jonathan the son of
Uzziel. He is considered to have been contemporary
with Onkelos ; and, writing before the subject had been
obscured to the Jewish mind by the fatal prejudices of
after-days, his interpretations of many of the passages
which relate to the Messiah harmonize entirely with
the theology of the Christian church. In the former
prophets the character of the translation is simple and
sufficiently literal ; but in the latter ones he indulges in
the more free and allegorical tone of the rabbinical
schools. The prophet Daniel is not translated, or at
least not extant.
There are eight other Targums on different parts of
the Old Testament ; but they are of later dates, and infe-
rior to the two now noticed. They were either unwor-
thily executed at first, or their text has been greatly
debased. These are, that on the Pentateuch, by the
Pseudo-Jonathan ; the Targum Yernshlemey^ of which
only detached portions on the Pentateuch remain ; on
the Ketubim, or Hagiographa, by R. Jose, surnamed the
Blind ; on the Megilloth, or Ecclesiastes, Canticles, La-
mentations, Ruth, and Esther ; three others on the his-
tory of Esther, and one on the Books of Chronicles.
The Targums have been printed, both separately by vari-
* R. AsAR, in Meor Enajim, cap. xlv. apud Walt oh. Prol.
xii. 9.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 13
ous editors, and also embodied with Latin translations in
the London, Antwerp, and Paris Polyglots.
n. Samaritan Version of the Pentateuch. — The
history of the Samaritan people is too well known to
detain us. They were originally a colony " from Baby-
lon and from Cuthah, and from Ava, and from Hamath,
and from Sepharvaim," which settled at Shomeron or
Samaria, after the deportation of the native Israelites by
Shalmaneser, as related in 2 Kings xvii. Idolaters at the
time of their establishment in the country, they were
afterwards, and, as their perseverance evinced, sincerely,
converted to the Hebrew monotheism. Yet their inter-
course with the inhabitants of Judea, never cordial from
the first, was soon broken up altogether ; while their
opposition to the rebuilding of the temple at Jerusalem,
and the subsequent erection of one of their own on
Mount Gerizim, as a rival shrine to that on Moriah,
ripened the growing dislike into confirmed and perpetual
enmity. From that period the Samaritans, as if ashamed
of their Heathenish extraction, seem to have cherished
the ambition of being regarded as the genuine and only
worthy descendants of the patriarchs, boasted of a high
priesthood of the purest Aaronic descent, and of an adher-
ence to the institutions of Moses more close than that of
their neighbours of Jerusalem itself.
[So even in modern times when Ludolf, in the inscrip-
tion of his letter to the Samaritans of Sichem, had called
them Beni Schomron, sons or inhabitants of Schomeron,
or Samaria, which had taken its name from Schemer,
(1 Kings xvi. 24,) they disclaimed the name, afiirming in
their reply, that they knew nothing of Schomeron ; and
that they themselves were Beni Israel Schamerim, that is,
Israelites, observers of the holy law.*]
* From schamaTj " to keep, observe,"
14 PROLEGOMENA.
But though their ritual and rehgious manners were in
most respects conformed to the Judean, they rejected
considerable portions of the Hebrew scriptures, but seem
to have yielded full acquiescence to the canonical autho-
rity of the Pentateuch alone. They have survived,
though in an enfeebled and dwindling state, the vicissi-
tudes of ages ; their principal, and indeed only, set-
tlement is at Naplous, the ancient Sichem ; and, on cer-
tain days in their ecclesiastical year, may they yet be seen
in their white vestments ascending the heights of Gerizim
to pray to the God of Israel, where their fathers worship-
ped two thousand years ago.
The Samaritan Version of the Pentateuch must not
be confounded with the Hebraeo- Samaritan Pentateuch
itself. The latter is one of the most precious treasures
of Old-Testament inspiration. They came into posses-
sion of it probably not long after the time of their con-
version from idolatry, and they have fulfilled a charge
assigned them by Providence in watching over this record
so as to keep in existence a text which would be a coun-
terpart to the Judean copy, and a guarantee for the
integrity of the Mosaic writings.*
[In their letter to Ludolf, the Samaritans of Sichem
affirm their possession of a copy written in " the days
of favour," yemey haratson, that is, the happy years
which immediately followed the victories of Joshua, and
the settlement of the Israelites in Canaan : the subscrip-
tion at the end of this copy stating that it was " written
by me, Abisa son of Phineas, son of Eleazar, son of
* " Let the variations on each side be carefully collected, and then
critically examined by the context and the ancient versions. If the
Samaritan copy be found in some places to correct the Hebrew, yet
will the Hebrew in other places correct the Samaritan. Each copy,
therefore, is invaluable ; each demands our pious veneration, and
attentive study. The Pentateuch will never be understood perfectly
till we admit the authority of both." — Kennicott, Diss. 2.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 15
Aaron the priest. I have "written it in the vestibule of
the tabernacle of convocation, the thirteenth year after
the entry of the sons of Israel into Canaan."]
Of this ancient text there have been, strictly speaking,
three versions ; that into Greek, already noticed, and now
inextant ; another into Arabic, which will be enumerated
in its own place ; and a third, that properly called the
Samaritan version, because made for the use of that peo-
ple in their own vernacular, a dialect which with an
Aramaic basis comprised a multitude of exotic words,
Cuthite, Arabic, and Hebrew ; and such substantially has
it continued, as appears by the epistles written by them
in it, to Scaliger in 1582, and to Ludolf in 1686.
The Samaritan version is therefore a Targum, made
after the same manner and in imitation of those in use
among the Jews. It exhibits the five books of Moses in
the national language. The style of the translator is
free, yet not errant. He is explicative, and not parsimo-
nious of glosses. He reduces tropical expressions to com-
mon ones, and, in imitation of the Meimra de Yetja, the
personal " word of the Lord," so continually found in
the Chaldee paraphrasts, he often employs the designa-
tion of Malak Alhah, " the angel of God," for the divine
names of Jehovah and Elohim. If the version be so old
as some critics would argue, who assign it as remote a
day as the time of Esarhaddon, the text has been inter-
polated from the Jewish Targums ; but the greater pro-
bability seems on the side of those who, as Eichhorn,
consider it to be a later production than that of Onkelos.
In the Polyglots the Samaritan version, like the Penta-
teuch, is printed in the older Hebrew character, that
which was derived from the pen of Moses. The Penta-
teuch has a Latin translation, but the version none ; but
this defect is sufficiently supplied by the notification in
the margin of those expressions in which the version
departs from the biblical text.
16 PROLEGOMENA.
If, as we liave seen in the existence of the Septuagint,
as well as the popular Targums, the Judaic church had
even in our Lord's time proved itself to be friendly to the
beneficent idea of vernacular translations of the inspired
writings, it may be easily presumed that the Christian
church, whose commission extended to the evangelization
of the whole world, would speedily apply its energies to
this department of enterprise. Accordingly we find
Eusebius so early as the fourth century (a.d. 315) afiirm-
ing, that the scriptures were then '^ translated into all
languages, both of Greeks and barbarians, throughout
the world, and studied by all nations as the oracles of
God:" * while Chrysostom (a.d. 398) reminds his hear-
ers that " the Syrians, Egyptians, Indians, Persians,
Ethiopians, and a multitude of other nations, had trans-
lated them into their own tongues, by which barbarians
learned to be philosophers, and women and children were
enabled to imbibe with ease the doctrine of the gospel." f
So also Theodoret, (a.d. 423,) that " every nation under
heaven had the scripture in their own tongue : the He-
brew books were not only rendered into Greek, but into
the Roman, Egyptian, Persian, Indian, Armenian, Scy-
thian, and Sauromatic languages ; and, in a word, into
all tongues used by all nations in his time." J And to
the same effect St. Jerome, St. Augustine, and others. §
We proceed to offer an outline of the principal facts
relating to these primitive Christian versions.
III. THE SCRIPTURES IN THE LATIN LANGUAGE.
MosHEiM, in his *^ Commentaries " on the affairs of
the church in the second century, says that "the anxious
desire felt by the Christians of that age to inform the
* De FrcBpar. Evang. lib. xii. cap. 1 . -|- Horn. ii. in Joan.
+ Theod. 0pp. torn. iv. p. 555. Ed. Paris, 1642.
§ Bingham, "Antiq." vol. iv. cap. 4.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 17
minds of the multitude, and to lead them to Christ, by
furnishing them with those writings in which the plan of
salvation through him is laid open, and the industry with
which this object was pursued by men of every descrip-
tion, cannot be better understood than from the great
number of Latin translations of the sacred volume which
were set forth even in the very infancy of Christianity.
For, as the Latin language had been rendered familiar to a
great part of the world, and was not entirely unknown
even to what were called the barbarous nations, the
Christians conceived that, by their translating the books
of the New Testament into it, the way of truth would at
once be laid open to an innumerable portion of man-
kind." But these primseval translations cannot now be
identified ; indeed the existence of any so early as the
first century, in which it is thought sach attempts were
probably made by Christians at Rome, of Jewish extrac-
tion, is not capable of demonstration. But, unless the
scripture texts in Tertullian, who wrote in the last decade
of the second century, were renderings of his own from
the Greek, we are certain there must have been a Latin
version in current use so early as a.d. 190. In the time
of Augustine, however, who was born in 354, we have
evidence of the circulation of several versions in that
language. In his treatise Of Christian Doctrine, a dis-
course expressly intended to serve as an introduction to
the reading and interpretation of the holy scriptures,
after advising that, in addition to the attainment of a
knowledge of the original languages, recourse should be
had to the different versions of the Bible, inasmuch as
one serves to illustrate another, he takes occasion to refer
to the multitude of Latin translations then in current
use ; but in such a way as to caution his readers against
the greater number of them, as having been made by
persons who were not sufficiently qualified for the under-
18 PROLEGOMENA.
taking. Qui scripturas ex Hebrcea lingua in Grcecam ver-
terunt numerari possunt, Latini autem Interpretes nullo
modo. Ut enim cuique pininis Jidei temporihus in manus
venit codex Grcecus, et aliquantulum facultatis sibi utriiis-
que linguae habere videbatur, ausus est interpretari.^ But
in the same work be speaks in terms of great commenda-
tion of one among these many versions, for the close-
ness of its renderings, and the perspicuity of its style.
This version he distinguishes by the name of the Itala.
In ipsis autem inte?pretatiombus, Itala ceteris prcefe-
ratur ; nam est verborum tenacior cum perspicuitate
sententice.
As this sentence is the only place among all the writ-
ings of the fathers in which mention is made of the
Italic version, it is evident that the custom of modern
critics in applying the name of " the Itala " to the whole
mass of Latin biblical text prior to the time of St. Je-
rome, is injudicious ; since it invests a large class of pro-
ductions, of very different degrees of merit, with a cha-
racter which is affirmed by Augustine respecting one of
them only. And whether, indeed, among the ancient
Latin translations which have come down to us, this par-
ticular one is yet extant, is a question that cannot be
determined with certainty. The African bishop gives no
extracts from it, no specimen of the work whatever, and
only mentions its existence in a solitary sentence. How,
then, is it to be identified ? Nevertheless there is a
strong opinion in favour of the text exhibited in the
Codex BrixianuSy as being that referred to by Augustine,
This celebrated manuscript of the Gospels was written
eleven hundred years ago on purple veUum, the charac-
ters traced in ink, and subsequently silvered, and the
initial letters tinged with gold ; the work itself, from this
latter circumstance, being commonly known as the Codex
♦ AuGUSTiNUS De Doct. Christ, lib. ii. cap. 11.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 19
Aureus."^ It is considered that this version took the
name of Itala from the diocese in which it was in com-
mon use, the Itahc, of which Milan was the metropolis. f
The text of the manuscript of Brescia, (Cod. Bi-ixianus,)
together with that of three others, the Verceil, Corbeil,
and Verona, as well as the Codex Forojidiensis, a ms. of
the later version of St. Jerome, was edited in 1749, by
Joseph Blanchini, a priest of the Oratory, in four
volumes folio, with the title, Evangeliarium quadruplex
Latince Versiones antiqucB, sen veteris Italicce, nunc pri-
mum ill Lucem editum, ex Codicibus Manuscriptis aureis^
argenteis, 2mrpureis, aliisque^ plusquam miUenarice ^ta-
tisy sub Auspiciis Joannis V. Regis Jidelissimi Lusitanice.
[The manuscripts here first printed are described by
Semler in the appendix to Wetstein's Prolegomena, pp.
635 — 6/8. But Griesbach has furnished more extensive
information, in a catalogue of no less than seventeen
codices. The Verceil manuscript (which is said to be an
autograph of St. Eusebius, a bishop of that diocess in
the fourth century) had been published at Milan in 1/43,
by Jean Andre Irico. Before this, father Martianay, of
the Benedictines of St. Maur, had edited an old Latin
Gospel of St. Matthew, with the Epistle of St. James,
in what he calls "the Italic version." But the most com-
plete collection of the ancient Latin scriptures is that
published at Rheims, by Sabbatier, entitled, Bibliorum
sacrorum Latince Versiones antiquce, seu vetus Italica, et
ceterce, qiiotquot in codicibus MSS. et antiquorum libris
reperiri potuerunt, quce cum Vidgata Latina et cum textu
* St. Jerome notices manuscripts of this kind : Haheant qui vo-
lunt veteres libros, vel in membranis purpureis auro argcnioqne de-
scriptos, vel uncialibus, iit vulgo ajunt, litteris onera mayis exarata,
qriam codices. — Prcef. in Job.
t Nolan "On the Greek Vulgate," Preface; Cave's "Go-
vernment of Ancient Church," p. 127; Allix, "On the Church
of Piedmont," chap. i.
20 PROLEGOMENA.
Grceco comparentur. Remis, 1 743. The text exhibited
in these three folios is not printed from Latin manu-
scripts only, but also from what are called the Codices
Grceco-Latini, or manuscripts of the early and middle
ages, which present both the original Greek and a Latin
translation, the latter, in some cases, being very ancient.
Such is the celebrated Codex Bezce at Cambridge, (the
Gospels and the Acts,) a ms. of the fifth century ; the
Codex Laudiani, No. 3, (the Acts,) in the Bodleian at
Oxford ; and the Codex Boernerianus, in the Electoral Li-
brary at Dresden, in which the Latin is interUned with
the Greek text.]
In the Old Testament the ancient Latin follows the
Septuagint in its ante-hexaplaric state, and must on that
account have been liable to the errors which rendered the
labours of Origen so serviceable. The Vetus Latina of
the Old Testament may therefore be referred to in evi-
dence for readings of the Seventy in the early part of
the third century.
The different parts of the New Testament, as confess-
edly translated from the original at a very early age, are
of much use in the department of criticism, in pointing
out the readings of Greek mss. of greater antiquity than
any now in existence. It is admitted that many of the
renderings may be far from faultless ; but we may never-
theless consider the rule laid down by Bengel as suffi-
ciently accurate, — that the co-incidence of the Latin
versions with such a Greek manuscript as the Codex
Alexandrinus, may be considered as an undeniable argu-
ment for the authenticity of a reading. And the value
of the old Latin becomes yet more apparent by the phe-
nomenon, that the more ancient the Greek manuscripts,
the closer is their agreement with it.
These translations are distinguished by a certain rude
simplicity. They follow the idiom of the Hebraistic Greek
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 21
of the apostles and evangelists as by a connatural habit in
the versionist, or by a systematic care. This plainness of
style passes in numerous instances into grammatical inac-
curacy. The authors, if native Italians, appear to have been
accustomed to live at a distance from the great centres of
civihzation, or, as Michaelis was fond of arguing, were
Syrians, or Christianized Jews, who were among the most
active agents of the gospel in the apostolic age at Rome.
So early as the middle of the fourth century, the text
of these primitive Latin versions had become much dete-
riorated. As separate productions they were losing
their individuality of character, by being mixed and mu-
tually interpolated. A new text arose, which was a com-
position of various parts of once distinct works, by the
rejection of passages or phrases in a manuscript, which
were supplied by parallel ones from another which seemed
preferable ; as well as by the adoption into the text of
what had before been merely marginal suggestions. In
speaking of this state of things, St. Jerome says that no
one copy resembled another ; and that, in fact, there were
almost as many different texts as manuscripts.*
Eusebius, bishop of Yerceil, the friend of Athanasius,
appears to have been the first to turn his energies to-
wards the correction of this serious evil. He was prompted
to the undertaking by Julius, who then presided over
the church of Rome. We have in the Codex Vercel-
lensis (printed separately by Irico, and incorporated in
the magnificent work of Blanchini) the result of his
labours on the text of the Gospels.
But for St. Jerome was reserved the honour of reno-
vating the greater part of the Latin text. He, too, was
stirred up to this herculean task by Damasus, at that
time pope ; and he brought it to a conclusion about the
year 384. He had then re-translated the canonical
* Si Latinis exemplaribus fides est adhibenda, respondeanty qui-
bus 'i lot enim sunt exemplaria pcene quot codices.
22 PROLEGOMENA.
books of the Old Testament from the Hebrew, and re-
vised those of the New by the best exemplars of the ori-
ginal he could obtain, and by a sedulous collation of the
ancient Latin copies among themselves. His object was
not to create a new text, but to rectify the more consi-
derable errors of that already extant ; and from which, as
he says in his prefatory epistle to Damasus, he made it a
rule not to depart more than was demanded by the sense.*
The recension thus accomplished by Jerome did not
for a long time obtain general favour in the West ; and,
even in Rome, so late as the time of St. Gregory in 590,
was merely considered as of co-ordinate authority with
the more ancient versions. In an epistle to Leander,
bishop of Seville, Gregory says expressly, that at Rome
they used both the old and the new. Sedes Apostolica,
cui pi'cEsideo, utraque tra7islatione utitur. Yet in his
own works he declares his personal preference of the new
edition. Isidore, of Spain, also strongly recommended
Jerome's work as more clear and trustworthy than the
more ancient but confused versions ; and the great theolo-
gians of the middle ages, Remigius, Bede, Rabanus,
Bernard, Anselm, Peter Lombard, Albert, Aquinas,
Bonaventura, and others, from one century to another,
adopted it as their favourite standard of scripture. f
But the text, meantime, became subject to the same
mutations which had interfered with the purity of the
Vetus Latina. A custom introduced by Cassiodorus,
(once a senator and minister to Theodoric, and afterwards
an active president of a large monastery, and a zealous
promoter of biblical studies,) of transcribing the version
* lis tantum qucB sensum videhantur mutare correctis. The cri-
tics, however, have complained that he did not fully adhere to this
principle. Vide Simon, Hist. Critique du N. T. torn. ii. 29, &c.;
and Wet stein's Prolegomena, p. 83.
-j- Yet the Anglo-Saxon version (ninth century) was made from
the old Latin.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 23
of Jerome in parallel columns with the old ones, for the
sake of convenient comparison, led to those mutual cor-
rections and alterations of the texts which confounded
one with the other. The propensity of some of the
monkish scribes f'* riui se sont mesles du mestier de cri-
tiques "J for extempore emendations, and the unavoidable
lapses of the pen, contributed to bring the Latin scrip-
tures into sad deterioration. A specimen of this medi-
aeval Vulgate is found in the richly ornate manuscript of
St. Emeram at Ratisbon, which was executed under the
patronage of Charles the Bald. In this work, which is
written in golden letters and bound in gold, set with
pearls and precious stones, the text (that of the gospels) is
a melange of several, and differs greatly, on that account,
both from the ancient and Hieronymian Latin.
The emperor Charlemagne, in his care for the prospe-
rity of religion and learning, had been desirous of restrain-
ing this tendency, and had made some efforts to provide
the church with more correct exemplars ; * but the mea-
sures he adopted were not of sufficient extent or effective-
ness to remedy an evil which seems in that state of society
to have been inevitable, till the advent of the more hopeful
times which, with other auguries of good in store for the
world, witnessed the development of that wonder-working
art which gives an unlimited multiplication to the records
of truth, and insures their incorruptible integrity.
* Mabillon, Annal. torn. i. p. 25; Theganus, De Gestis
Lud. Pii, apud Duchesne, Scriptores Francici, torn. ii. p. 277.
Among those who laboured subsequently in this department was
Stephen, second abbot of Citeaux, who, in attempting a new revision,
invited the assistance of some learned Jews, to enable him to prefer
those readings in the Old Testament which were most conformed to
the Hebrew. Some of the authors of the low ages made a sort of
catalogues raisonnes of errata in the Latin scriptures, which they
called Biblical Correclories. Dupin mentions two 3iss. of these,
which, in his day, were in the library of the Sorbonne. Biblioth.
des Aut. tom. xiv. p. 203.
24 PROLEGOMENA.
It was not till the early part of the sixteenth century
that the Latin Vulgate received the attentions of a man
who was both qualified as a scholar to do much towards
restoring its textual purity, and, by the exercise of his art
as a printer, to insure it a permanent character and
status. This was Robert Etienne, or Stephens, of Paris,
who exhibited successive editions in 1528, 1532, 1534,
1540, 1545, and 1546. That of 1540 is considered the
best. The text of Stephens occasioned much discussion,
and Hentenius published what was professedly an emended
edition, in folio, at Louvain, in 1547; which was fol-
lowed by another, or rather a reprint of the same, in 5
vols. 8vo., by the Plantins at Antwerp, in 1565 and
1574 ; and by that of Lucas Brugensis, at Louvain, in
3 vols. 8vo., 1573, and in 8vo. and 4to. in 1586.
None of these biblical enterprises, however, had the
public sanction of the church. But in 1590 there issued
from the press of the Vatican an edition, in three volumes,
folio, under the auspices and personal care of the reign-
ing Pontiff, Sixtus V.,* and pronounced by him to be
free from error, and the authentic text of holy scripture.
Yet so replete with misreadings was this specimen of
Papal editorship, that Gregory XTV., the successor of
Sixtus, suppressed it by authority ; and Clement VIIL,
in 1592, presented the church with what his infallibility
deemed to be a new and more correct edition, which has
formed the basis of all subsequent impressions. The dis-
tressing lapse of infalhbility betrayed by Sixtus V. in this
affair, has not been overlooked by the antagonists of
Rome. A copy of the Sixtine edition is a great rarity.
Tbe Clementine text bears the title, Biblia sacra Latina
VulgatcB Editionis Sixti V. et dementis VIII.
At the Council of Trent, the church of Rome had given
* Biblia sacra Latina, VulgatcB Editionis Jussu Sixti V. recognita
et edita.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 25
formal recognition of the Latin Vulgate, by " notifying,
ordaining, and declaring, that this ancient and common
edition, which had been approved in the church for such
a length of ages, should, in public readings, disputations,
preachings, and expositions, be held as authentic, and
that no man should dare or presume to reject it on any
pretext." *
There have not been wanting fanatics in the Romish
communion, who, on the authority of this declaration,
have maintained that the Vulgate is altogether exempt
from fault or error : while some, as Melchior Canus,
Titelman, Salmeron, and even Morinus, have represented
St. Jerome as having been expressly inspired for the
work.f But it is only justice to say, that many distin-
guished scholars and divines in that church, looking at
the subject in the simple light of truth, regard the word
"authentic" as indicating merely that moral conformity
between the version and the original scriptures, which,
taken in connexion with the considerations of antiquity and
general usage, gave the church a legitimate reason to prefer
it, not to the original scriptures, for they are not men-
tioned in the decree at all, but to all other Latin editions.
We Protestants, on the other hand, have perhaps
entertained too great a prejudice against the Vulgate, on
account of this ecumenical sanction of Rome ; as if, from
that circumstance, it had become a mere instrument for
the maintenance of the errors of Popery. Whereas, the
Vulgate existed long before most of those errors were
ever heard of. Its substantial basis existed in the third,
* Sacrosancta synodus innotescit, staiuii, et declarat ut hcec
ipsa veins et vulgata editio, quce longo tot saeculorum usu in ecclesia
probata est, in publicis lectionibus, disputationibus, prcBdicationibus,
et expositionibiis pro authentica habeatur, Sj^c.
•f That erudite father himself was of a very different opinion. See
his Preface to the Pentateuch, and his Commentary on the fortieth
Chapter of EzekieL
C
26 PROLEGOMENA.
or even the second, century, and the abihty and integrity
of Jerome, who revised it in the fourth, are admitted by
the whole of Christendom. The men too, who, through
a long series of years, shed the only light upon the west-
ern church which it then enjoyed, kindled their torches
at this source. It was from this volume that Luther,
in the library at Erfurt, received the first clear ray of
evangelic truth.* Why, then, should we denounce the
Vulgate, because the church of Rome, so late as the
sixteenth century, thought proper to call this time-proved
and venerable - copy of the scriptures an authentic ver-
sion ? Had the Council of Trent ordered a new Latin
translation to be made, expressly antagonistical to the
Reformation, a Protestant would naturally look upon
such a work with suspicion and disfavour ; but, as the
case stands, the Vulgate is neither the better nor the worse
for the opinion expressed of it at Trent. And so far
from its being an instrument for the promotion of Popery,
we may say, that, with the exception of a few passages,
which are admitted, by learned and impartial men among
the Romanists themselves, to be blunders or corruptions,-)*
a Protestant, who is thoroughly read in the Vulgate,
needs no better weapon by which to vindicate the doc-
trines of the Reformation.
Though this version, as might be expected from its
history, is neither uniform nor homogeneous in all its parts,
yet it is universally admitted, tliat its general clearness,
* Auf ein zeit, wie er die biicher nacheinander besieht komht
er uber die Lateinische Biblia — Mathesius in Merle D'Au-
bigne's " History," book ii. c. 2.
-j- As Gen. iii. 15 : " She shall bruise thy head." This is rectified
by HouBiGANT, a priest of the oratory, whose translation of the Old
Testament had the sanction of the Pope. And Heb. xi. 21 : Jacob
"adored the top of his staff:" but here the best Romanist critics
admit, that a preposition " upon " is wanting, through the omission,
intentional or not, of transcribers.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 27
simplicity, and perspicuity are admirable. To the stu-
dent of divinity it has a peculiar interest, as the text used
in no small part of European theology, both ancient and
modern ; and while it assists him to understand more
easily the fathers of the western church, it opens a grand
repertory of the Latin language itself. The very home-
liness of its style is only an argument of its value in this
last point of view ; for, as Michaelis says, " It is certain
no man can know more than the half of a language, nor
have an adequate notion of its etymology, who is ac-
quainted only with the small portion that is preserved in
elegantly written books. Those phrases of common life
which are used by men of liberal education at furthest in
epistolary correspondence, and even the expressions of
the ilhterate, are not unworthy the notice of philology.
I have frequently," adds Michaelis, *' conversed on this
subject with the celebrated Gesner, who used to say that
the Vulgate was to him an auctor classicics, not because
he could learn to write from it elegant Latin, but because
it enabled him to survey the Latin language in its whole
extent." *
IV. THE SYRIAC VERSIONS.
I. 1 . Contemporaneous with the earliest of the Latin
translations just noticed, was the version in the Syrian
language, which has been ever since regarded by the
Eastern churches as an authentic and inestimable text of
the holy scriptures. This version has been distinguished,
from time immemorial, by the name of Peschito, that
is, " the simple, clear, or uncorrupted."
[A translation of sacred scripture among the rabbin-
* Latin translations of the scriptures have been made in more
modern times by Arias Montanus, Beza, Junius and Tremellius,
Castellio and Houbigant. But these do not come within the design of
the present sketches, which are devoted solely to the ancient versions.
c 2
28 PROLEGOMENA.
ists has been called, as already observed, a Targum,
that is, " a representation of words in another tongue,"
or, the meaning of words in one language delivered in
another. If an abstruse or allegorical import be given to
the words translated, it is termed Midrash ; on the
other hand, the simple rendering of the record, aJ ver-
bum, or literally, they call Peschut.
[In the Chaldee Targums of Onkelos and Jonathan ben
Uzziel, the terms of the Hebrew original are closely ad-
hered to, and even retained, in passages where it could be
done by reducing them to the Chaldee forms. In the
Syriac translation, the same principle obtains in the Old-
Testament portion, so far as the wider divergence of the
languages would admit ; while, in the New Testament, a
remarkable ability has been manifested in exhibiting a
faithful representation of the Greek text in that idio-
matic Aramean, which was natural to the inspired writers
themselves, and into which their Greek compositions so
easily reverted. Now, this faithfully simple character of the
work, in the estimation of the oriental theologians of the
olden time, brought it under the denomination of Peschut,
and was evidently the reason of the Syriacized title by
which it is always known, Peschito, versio slmjjlex.']
2. The Syriac version of the Old Testament contains
the whole of the canonical books. The apocryphal trea-
tises are rejected : we have indeed translations of them
into the language, which may be found in the Polyglots ;
but they were made at a later day from the Septu-
agint. But in the Syrian New Testament the canon is
less extensive than ours. The Second Epistle of Peter,
and that of Jude, the Second and Third Epistles of John,
and the Book of Revelation, are wanting : they are
supphed in the printed editions ; but the text, whether
considered as to style or the mode of conception, is
plainly a different production. But though these holy
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 29
books are not found in any manuscripts of the Peschito,
nor in the Lectionaries of the Syrian churches ; there has
been no disposition, I beheve, on the part of those
churches to reject them as spurious : they have contented
themselves with the alleged fact, that at the very remote
time when their version was made, the Christian church
had not universally agreed upon the limits of the canon.
The books themselves, however, appear to have had an
early place in the Syrian language. They are cited by
Ephrem in the fourth century ; * but it has been satisfac-
torily shown by Hug, and others, that Ephrem was not
acquainted with Greek,f and must therefore have quoted
them from a Syrian translation.
3. The Peschito is an immediate version from the
Hebrew, in the Old Testament, and from the Greek, in
the New. The tradition may be correct which assigns
the task of the Old Testament to the labours of several
translators.;^ Whether they adverted to the Septuagint
in their work, may not be affirmed ; but it is evident,
that in subsequent revisions of it the Greek was often
consulted, or that the Peschito has been interpolated from
it in succeeding times. The same remark will apply in
relation to the Samaritan Pentateuch, and the correspond-
ing portion of the Syriac. The translators were probably
Jews by nation, but Christians in creed. Hence, while
there is the same tendency to the rabbinical exegesis,
* Thus, Jude, torn. i. 0pp. Syr. p. 13G; 2 Peter, torn. ii. p. 342 ;
2 John, torn. i. 0pp. Gr. p. 76 ; and the Apocalypse often.
-|- For example : on his visit to Basil of Cassarea, they conversed by
means of an interpreter. (Cotelewii Monum. Eccles. Gr. torn. iii.
p. b\\. Basilii Vita, in 0pp. tom. iii. Ephrem Encom. Basilii,
torn. iii. 0pp. ed. Vossii, p. 712.) So, in a Syrian biography
of him, it is said, when he went into Egypt he took one of his
disciples with him as a Greek interpreter Assem. BiO. Orient.
tom. i.
± EPHRE3I on Josh. XV. 28.
30 PROLEGOMENA.
which appears in the Septuagint, it is modified by Chris-
tian principle. Indeed, tlie titles prefixed to the Psalms,
unless they are of later date, are decisively affirmative of
the evangelical views of the translators. *
In the New Testament, the work, as we have said,
directly follows the Greek text. This is evident from the
numerous words retained from it. In Matthew xxvii., for
example, there are eleven such.f Several of the verbal
errors, too, could only have been committed by a misap-
prehension of the Greek text ; for example, '' Wisdom is
justified by her servants,'" (Matt. xi. 19,) where the
translator read Tzyyoiv for tsxvwv.
With respect to the class, or family, J to which the Greek
manuscripts belonged that the translators followed in the
work, it seems most accordant with truth to hold, that they
were anterior to any of the recensions which form the basis
of the classifications that have been made of them in mo-
dern times. The Peschito, in fact, does not evince a uniform
agreement with either class, Byzantine, Alexandrine, or
Western ; being, in the judgment of Griesbach, "not like
any of them, and yet not totally dissimilar from any : for
in many of its readings it agrees with the Alexandrine, in
more with the Western, and in some also with the Con-
stantinopolitan." But the perplexity created by this cir-
cumstance, is obviated by referring the translation to a
time prior to the labours of the first recensionists, and
considering the text as belonging to the xojv:^ sxSoq-ij, or
unrevised editions of the apostolic age :
4. Because the date of this version can only be rea-
sonably assigned to that venerable period. The opinion
that the Peschito was executed so late as the fourth or
even fifth century, is now universally rejected. The Syriac
* IJorcB Arumaicce, p. 23.
t See verses 6, 7, H, 12, 19, 27, 28, 30, 38, 48,
ij: Horce Aram. p. 59,
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 31
translation is quoted by Ephrem, in the fourth century,
in a manner which betokens that it was, in his time, the
current medium of scripture knowledge among the Syrian
nation ; he speaks of it as we habitually do of the English
Bible, as " our version." The quotations of Origen from
the Syriac Old Testament lead us still higher, and imply
a co-existent version of the New Testament, about a.d.
230, in the same tongue ; and though less distinct, yet
the statement of Eusebius* may be taken as collateral tes-
timony of existence a hundred years earlier. For, speak-
ing of the works of Hegesippus, (" a church teacher, of
strong Jewish colouring and Jewish, origin, who lived
under the reigns of Hadrian and Antoninus Pius, and
from whom proceeded the first attempt to compose a
church history," t) he says, they contained "several pas-
sages out of the Gospel according to the Hebrews, out of
the Syriac, and particularly out of the Hebrew tongue,
whereby he plainly intimates himself to have been a Jew
converted to the faith of Christ." The " Syriac" quota-
tions referred to here were, no doubt, scripture ones. Be-
sides, it is known that sacred literature had begun to be
extensively cultivated among the Syrians in the latter end
of the second century ; and there is no reason to deny the
probability, that even then they possessed the inspired
writings in their own tongue, or to regard as unfounded
the tradition, that the Peschito was made under the aus-
pices of Abgar, the first Christian king of Edessa.;];
5. The text of the Peschito has not come down to us,
through this long lapse of ages, without undergoing
some modifications ; but the divisions to which the
* Eccl. Hist. lib. iv. cap. 22.
■j- Neander.
+ In a passage of Jacob of p]dessa, quoted by Abulfaraj, he men-
tions " those translators who were sent to Palestine by the apostle
Thaddeus, and by Abgar the king."
32 PROLEGOMENA.
Syrian churcli became subject, after the council of Epbe-
sus, tended, without doubt, to conserve the general inte-
grity of a version which the rival communions held tena-
ciously in common. The separate existence of these sects,
however, gave occasion to various recensions of the Syrian
scriptures ; but the diversities of these recensions ex-
tended mainly to the arrangement of the canonical books,
or the circumstances of alphabetic characters and dia-
critical points.
The recension first printed was that in use among the
Jacobites. Moses, a presbyter of Mardeen, in Mesopota-
mia, brought two manuscripts to Europe for that pur-
pose ; and, after surmounting no little discouragement
from the extremely low state of oriental learning at that
time in the West, succeeded in printing the New Testa-
ment at Vienna, in 1555. Associated with himself in
that great work were William Postel and the chancellor
John Albert Widmaustadt, whose name generally charac-
terizes this beautiful and scarce edition. Since then, the
Peschito either wholly, or in the New Testament, has
been edited eighteen times.* The best text of the entire
scriptures is that of Buchanan and Lee, published at the
expense of the Bible Society, in 1816. Of the New
Testament, the latest impression is that of Bagster, at
London, which follows the text of Widmanstadt.
n. 1. But, besides the Peschito, there are four other
versions or modifications of versions in Syriac. The ear-
hest of these is called the Philoxenian : it was exe-
cuted at Mabug, a diocesan town in the north of Syria,
about A.D. 508, and takes its name from Philoxenus or
Xcnayas,f then bishop of that place. The real part,
* See HorcB Aramaicce, p. 81.
-f- By accident, a notice of Philoxenus was omitted in tlie Con-
spectus of Syrian authors in the former volume.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 33
however, which this prelate took in the w^ork is uncer-
tain. Abulfaraj, our main authority on the subject,
states, in one place, that the translation was made by
Philoxenus himself; (with which, at least with respect
to the Gospels, agrees the testimony of an anonymous
Arabian author, quoted in the Bibliotheca Orientalis of
Asseman ;) but in another, that it had been merely
undertaken at his desire ; an assertion which has some-
thing like confirmation in the statement of Agheleeus,
(apud AssEM. B. 0. ii.) that the task of translation was
done by Polycarp, the chor-episcopus, or rural bishop, of
the diocess. Distinguishing this version from the later
and altered edition of it now known by the name of the
Philoxenian, we may say, that very little information
exists as to its true character. No manuscript of it is at
present known, and neither Abulpharagius nor any other
Jacobite author has quoted it. The more elaborate work
of Thomas, which we proceed to notice, seems to have
set aside its use in that communion : yet from the frag-
mentary portions of it obtained in the Vatican, by bishop
Wiseman, it would appear to have been a close and valu-
able delineation of the Alexandrine Greek.
2. The Philoxenian Syrian version, which was edited
at Oxford, in 1/78, 1/79, by Professor White, from a
manuscript received from Amida by the Rev. Gloucester
Ridley, was accomplished by Thomas of Harchel, or
Harkleia, in the year 61 G. In the subscriptions the
translator sets forth, that the basis of his work was the
text of Philoxenus, which he had compared, with great
care, with certain accurate Greek manuscripts* in the
monastery of St. Anthony at Alexandria. He added
their readings in his margin, after the manner repre-
sented in the copper-plate in the Dissertation of Ridley,
♦ These appear to have been two of the Gospels, one of the Acts,
and two of the Epistles.
c 5
34 PROLEGOMENA.
which describes these manuscripts.* Thomas consulted
the Peschito, as well, with much advantage. On the
whole, he made such extensive alterations in the Phi-
loxenian document, as to publish a new version, rather
than a recension of the text he had undertaken to revise.
His production has been accordingly distinguished by
modern critics as the Harkleian. It is remarkable for
its minute adaptation to the peculiarities of the Greek
text.f The copy from which Dr. White printed his edi-
tion was one of a ms. edition prepared by Dion Barsalib,
bishop of Amida, in the year 1166. In Adler's Versiones
SyriaccB there is a description of seven other codices of
the Philoxenian, in the Vatican, Barberini, and Angelical
libraries at Rome, the Royal at Paris, and the Medicean
at Florence ; the latter manuscript, the epigraph declares,
was written at Edessa, in the temple of the holy apos-
tles, in the year 757.
III. There was a version of the Old Testament, made
about the seventh century, which is sometimes called the
Syro-Estrangelo. This, it is thought, was executed
from the Hexapla Greek of Origen ; but by whom, —
whether Mar Abba, a Persian by birth, and primate of
the East about 540, or Jacob of Edessa, Paul, bishop of
Tola, or Thomas of Charchel, — is matter of dispute. A
portion only has survived. Masius, in the preface to his
comment on the Book of Joshua, speaks of his having
then in his possession a manuscript of it, containing the
Books of Deuteronomy, Joshua, Kings, Chronicles, Ezra,
Esther, Judith, and Tobit ; but the fate of this document
* Disseriatio de Syriacarnm N. T. Versionum Indole atque Usu.
See also Michaelis, Introd. to New Test. chap, viii, sect. G, with
Marsh's Notes.
t See Adleri Novi Testamenti Versiones Syriacce. Hafnice,
1789. 4to.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 35
is not known. Another portion of the Syro-Estrangelo
has, however, been preserved in the Ambrosian Library
at Milan, inckiding the Books of Psalms, Job, Proverbs,
Ecclesiastes, Canticles, Wisdom, Ecclesiasticus, Hosea,
Amos, Habakkuk, Zephaniah, Plaggai, Zechariah, Malachi,
Jeremiah, Daniel, and Isaiah. According to the epigraph
at the end of this ms. the version was made from an
exemplar of the Septuagint, which Eusebius had corrected
from the work of Origeu deposited in the library at
Ccesarea. It has the character of being a faithful trans-
lation of the Seventy, agreeing exactly with the latter in
the places where it differs from the Hebrew. The text is
distinguished, also, by the diacritical marks adopted by
Origen in the Hexapla. These remains of the Syro-
Estrangelo have been given to the world in various parts,
at different times, as follow : — The first Psalm, by De
Rossi, Parma, 1778;* Daniel, by Bugati, Milan, 1786;
Jeremiah and Ezekiel, by Norberg, 4to. London, 1787;
the Psalms, Milan, 1816 ; the Books of Kings and
Chronicles, Isaiah, the twelve minor Prophets, Proverbs,
Job, Song of Solomon, Lamentations, and Ecclesiastes,
by Middledorf, Berlin, 1816 ; Daniel, with critical notes,
by Halm, at Leipsic, in 1845.
IV. What has been called the Karkaphensian ver-
sion is merely a Jacobite revision of the Peschito, modi-
fied by occasional alterations, especially in the orthogra-
phy of proper names and Grseco-Syriac words, after the
manner of the Harkleian, and by another arrangement of
the books. Thus, in the Old Testament, the Book of
* Specimen uieditce et Hexaplaris Bibliorum Versionis Syro-
EstranghelcB, cum siinplici atque utriusque Fontibus Grceco et Ilebrceo
collatce, cum duplici Latina Versione et Notia. Edidit, ac Diutri-
bam de rarissimo Codice Ambrosiano, icnde illud hauslum est, pr<s~
miaii J. B. Rossi.
36 PROLEGOMENA.
Job is put before Samuel, and the minor prophets suc-
ceed Isaiah, while Daniel is followed by the Proverbs.
The New Testament opens with the Acts of the Apostles,
which are succeeded by the Epistles of James, Peter, and
John. Then follow the fourteen Epistles of St. Paul ;
and the four Gospels complete the whole. To what
extent this recension has been used, it is impossible to
say, or whether the peculiar arrangement of the books
obtained uniformly in all copies, or is accidental to the
one in the Vatican, from which, as examined and de-
scribed by Wiseman, we have the sum of our information
on the subject. This manuscript was executed in the
monastery of Mar Aaron, on Mount Sigara, in Mesopo-
tamia,— a circumstance which, some think, explains the
name, Karkaphensian, or Karkufita ; karJiupha signifying
"a mountain."
V. There is also in the Vatican at Rome an exemplar
of another Syriac version of some parts of the New Tes-
tament. It comprises, in about four hundred columns,
on vellum, a series of lessons for public reading through-
out the year, beginning at Easter, for sabbaths and saints*
days, according to the Syrian calendar. It has been
amply described by Adler, and was subsequently collated
by Scholz. This manuscript was written in a religious
house at Antioch, in the year 1 030 ; but the version
itself evidently belongs to an earlier period, and was
made while Syria was yet subject to the Romans. The
dialect is a rustic East Aramean, largely intermixed with
foreign words, Greek, Latin, &c. The alphabetical cha-
racter varies from the common Syriac, approaching more
to the square Chaldee. The l dolath (d) wants the
point underneath, which distinguishes it from the i resh
(r) ; and instead of the letter w2 iJAe (p) being em-
ployed to express alike the sounds of p and /, two dis-
'
ANCIENT TRANSLATIONS OF THE SCRirTURES. 37
tinct characters are used ; tlie figure 0 denoting
jP, and C the letter P. So also in the grammatical
forms, the Chaldee developement is followed in prefer-
ence to the Western Syriac. To this version has been
given the name of the Hierosolymitan. It was made
on the basis of the Alexandrine Greek text. The passage,
John vii. 53 ; viii. 1 — 11, wanting in the Peschito, is given
in close resemblance with the text of the Codex Bezce.
V. THE SCRIPTURES IN THE DIALECTS OF EGYPT.
Christianity took early root in Egypt. Among the
first evangelists we find men of Alexandrine education,
as Apollos and Barnabas of Cyprus. The apocryphal
** Gospel according to the Egyptians" is thought, by
Neander, to prove the influence so soon exerted by the
great facts of our religion among that people.* Tradi-
tion assigns to St. Mark the honour of being the founder
of the church in Alexandria. Constant intercourse and
congeniality of spirit would contribute to spread the
gospel among the Jewish and Grecian colonies in Lower
Egypt ; and though the prevailing use of the country
language, the power of the priests, and the strength of
the olden superstitions, would render the progress of the
truth difficult in Middle and Upper Egypt, yet a persecu-
tion of the Christians in Thebais, under the emperor
Septimius Severus,f proves that the faith of the Cross
had already made considerable way in Upper Egypt
towards the close of the second century.
I. The Coptic;^ language was a combination of the
antique Egyptian and Greek ; the latter having become so
widely used in Lower Egypt after the time of Alexander,
♦ NeandeRj K. G. § 1. -f- EusEB. //. E. lib. vi. cap. 1.
X Coptos, Aiguptos. So Scaliger.
38 PROLEGOMENA.
as, by coalescing -with the parent language, to liave pro-
duced a new dialect.
The version of scripture in this tongue is called, inter-
changeably, the Coptic or Memphitic. The Old Testa-
ment is from the Hesychian text of the Seventy, and was
probably executed in the fourth century. Parts of it
only survive. Of these, Wilkins published the Penta-
teuch, in 1/31. The Psalms were printed at Rome, in
1744 and 1749. Portions of Jeremiah, (ix. 17, to xiii.)
by Mingarelli, at Bologna, in 1785 ; and the ninth chap-
ter of Daniel, by Miinter, at Rome, in 1786. In our
own time. Archdeacon Tattam has published the twelve
Minor Prophets, at Oxford. The New Testament was ren-
dered on the Alexandrine Greek text, and not later than
the third century. It was edited by Dr. Wilkins, with a
Latin version, and printed at Oxford.
II. In the Sahidic or Thebaic dialect the Old and New
Testaments had been translated, according to Woide, in
the second century. But the work was probably co-eval
with the Memphitic. Parts of the Old Testament have
been edited by Miinter, Zoega, and Mingarelli ; and of
the New, by Woide and Ford. As might be expected, it
harmonizes, with some few exceptions, with the Alexan-
drine recension of the Greek.
III. There was a third Egyptian version, in a bastard
kind of dialect, called the Bashmuric, Ammonian, or (as
Quatremere) Oasitic, of which some fragments only of
each Testament have been brought to light. These were
published at Copenhagen, in 1816, with a Latin version.
[The student who wishes to turn his attention to these
dialects will find, both on them and the other oriental
languages, a valuable bibliography of Grammars and Lex-
icons in the Rev. T. H. Home's " Introduction to the
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 39
critical Study of the Holy Scriptures." The several edi-
tions of the Egyptian scriptures above mentioned are
entitled as follows : —
Quinque Libri Moysis ProphetcB in Lingua Mgyptiaca.
Ex MSS. Vaticano, Parisiensi, et Bodleiano descripsity
ac Laiine vertit Dawid ^Yji.ki-ns. Lond.\72>\. 4to.
Psalterium Coptico Arabicum. Romce, 1/44, 4to.
Psalterium Alexandrinum Coptico- Aimhicum. RomcBy
1749, 4to.
Buodecim Prophetarum minorum Libros in Lingua
jUggptiaca, vulgo Coptica seu Memphitica : Edidit H.
Tattam, A.m. Oxon. 1836, 8vo.
Novum Testamentum j^gyptiacum, vulgo Copticum : ex
MSS. Bodleianis descripsit, cum Vaticanis et Parisiensi-
bus contidit, et in Latinum Sermonem convertit David
WiLKiNS. Oxoniiy 1716, 4to.
Sahidic. — Appendix ad Editionem Novi Testamenti
GrcBci e Codice Alexandrino descripti a G. C. Woide : in
qua continentur Fragmenta Novi Testamenti juxta Inter-
pretationem Dialecti Superioris AEgypti, quae Thebaica vel
Sahidica appellatur, e Codd. Oxoniens. maxima ex parte
desmnpta. Cum Dissertatione de Versione Mgyptiaca: Qui-
bus subjicitur Codicis Vaticani CoUatio. Oxon. 1799, fol.
Frederici Munter Commentatio de Indole Versionis
Novi Testamenti Sakidicce : accedu7it Fragmenta Epis-
tolarum Pauli ad Timotheumy ex Membranis Sahidicis
Musei Borgiani, Velitris. Hafnice, 1789.
FragmentumEvangelii S. Joannis Grceco-Coptico-Thebai-
cum : ex Museo Borgiano, Latine versum et Notis illustra-
tum ab Augustino Antonio Georgio. Rom. 1789, 4to.
Bashmuric. — Fragmenta Basmurico-Coptica Veteris
et Novi Testamentiy qucB in Museo Borgiano Velitris
asservantur, cum reliquis Versionibus /Egyptiis contulit,
Latine vertit, nee non criticis et jihilologicis Adnotationibus
illustravit, W. F. Engelbreth. Jla/nicSy 1816, 4to.]
40 PROLEGOMENA.
VI. THE BIBLE IN ETHIOPIC.
Though revealed religion liad not been altogether
unknown in Abyssinia in preceding ages, through the
medium of intercourse with Palestine, and, at the com-
mencement of the gospel era, by the presence of con-
verted Jews and proselytes ; yet it was not till far into
the fourth century that Christianity had manifested its
power in those lands, or that Ethiopia, as a nation,
stretched out her hands unto God.* Hence the assertion
sometimes made, that the Ethiopic version dates so far
back as the second century, is altogether improbable.
That the version, however, was nearly co-eval with the
first general outgoings of the gospel in the country, is
evident from the reference which Chrysostom makes to
its existence in his time. This translation is in the Geez,
or sacred dialect of the Ethiopians. The Old Testament
is from the Septuagint. It is used by the Abyssinian
Jews, though evidently made by Christians. The New
Testament is said to have been from the Greek : it is a
literal version, though not equal in all its parts, and
agrees with the text of Alexandria ; but the translators
appear to have had frequent reference to the Syrian
Peschito. Some critics have thought that it was made
upon several existing versions rather than the Greek
archetype. Could this opinion be substantiated, its value
would be materially diminished.
The Ethiopic New Testament is in four parts : the Gos-
pels, the Acts, the fourteen Epistles of St. Paul, the
* 1 Kings X. Acts viii. Socrat. Schol., Hist. Eccl. lib. i. p.
19. LuDOLF. Hist. JEthiop. vol. iii. p. 4. See too an abstract of
the "History of the Abyssinian Church," by Professor I<ee,
appended to Bishop Gobat's "Journal of a Residence" in that
Country, p. 322.
•j- Horn. 2 in Joan.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 41
catholic epistles. The Book of Revelation (Ahukalamsis)
takes the form of a supplement.
[For an account of known biblical manuscripts in
Ethiopic, see Ludolf's *' Commentary on his History of
the Ethiopians," Francfort, 1691. Le Long, Bib. Sac.
ed. Masch. vol. i. p. 1/3. Bruce's "Travels," vol. i.
book ii. c. G, 7. Horne's " Introduction," vol. ii. part
i. p. 229 ; and the Catalogue published by T. P. Piatt in
1823.]
The portions which have been hitherto printed, are
the Psalms and Canticles, by Potken, at Rome, 1513:
reprinted at Cologne in 1518. The Psalms are printed
from Potken's text in the London Polyglot, 1656. AYe
have also an Ethiopic Psalter edited by Ludolf.*
The New Testament in this language was first printed
at Rome, with the title. Test amentum Novum, cum Epis-
tola Pauli ad Hebrceos Qucb omnia Fr. Petrus,
jEthiops, Auxilio Piorum, sedente Paido Hi. Pont. Max.
et Claudio illius Regni Imperatore, imprimi curavit. Anno
Sahitis 1548. Ro7nce, 4to. This edition, which is of
the utmost rarity, was reprinted in the London Polyglot.
But it is not unimportant to mention, that in the Acts of
the Apostles, the manuscript being defective, some parts
were rendered, by the editors, from the Vulgate. f
A Latin translation of the Ethiopic Gospels was made
by Dudley Loftus, and corrected, though insufficiently,
by Castel, for the Polyglot ; but the more accurate version
is that by Professor Bode.;};
* Reprinted by the Bible Society in 1815.
•f The names of the editors, themselves Abyssinians, are found in
the subscription at the end of JMatthew's Gospel. They were Tesfa
Sion, IMalhesin, (who took the name of Peter, as in the title,) Tensca
Waldi, and Zalaski.
% Novum Testamentum ex Versione JEihiopici Interpretis in Bih-
liis, polyglottis Anglicanis editum, ex JEthiopxca Lingua in Laiinam
translatum. Brunsviga, 1752, 1755. 2 torn. 4to.
42 PROLEGOMENA.
The latest edition of the Ethiopia text of the Gospels
is that by Thomas Pell Piatt, M.A. London, 1826.
VII. THE OLDER PERSIC VERSIONS.
If, as Eusebius tells us was the tradition in his day,
St. Thomas the Apostle laboured in Parthia,"^ there
might have been, even in the earliest days of the faith,
some communication of the gospel to the Persians, who
then formed a part of that empire. A fragment of Barde-
sanes, preserved in the " Evangehc Preparation " of Euse-
bius, mentions the spreading of Christianity at that time,
about A.D. 190, in Parthia, Media, Persia, and Bactria.
We know that in the time of Manes, and when, under
the Sassanides, the Persian empire had regained its inde-
pendence, the churches of that land were neither few nor
inconsiderable. They became subject to the presidency
of the metropolitan bishop of Seleucia and Ctesiphon ;
and, in the endurance of successive and severe persecu-
tions, attested an invincible fidelity to the truth once
dehvered to the saints. After the Nestorian troubles in
the fifth century, the Persian Christians, who had always
a strong affinity both in doctrine and discipline with the
Syrian communion, separated, in common with the latter,
from the Byzantine hierarchy.
That the scriptures, or considerable portions of them,
were soon translated into Persian, seems evident from the
references of Chrysostom and Theodoret to such a version
in their day. And Maimonides speaks of a Persian Pen-
tateuch which had been made several centuries before
Mahomet. But no vestige of these primitive versions
remains.
1. There is a translation of the Pentateuch into Per^
* Historia Ecclesiastical lib. iii. cap. 1.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 43
sian, which is thought to have been executed in, or soon
after, the eighth century, and which was first printed,
together with the Hebrew text, the Chaldee Targum of
Onkelos, and the Arabic Pentateuch of Saadia, at Con-
stantinople in 1546.* This edition was in Hebrew cha-
racters. But Walton inserted it in the fourth volume of
his Polyglot in the proper Persian letter ; a task which
was accomplished by Hyde, who interfered with the text
by supplying the chasms, though between brackets. This
is the case also in the eleventh chapter of Leviticus,
where the names of such birds and animals as were, per-
haps, unknown to the versionist, were omitted. The
author of this work was Jacob ben Joseph, surnamed
Tavvossus, or Tusi. The meaning of this cognomen has
been disputed ; but it is commonly considered to refer to
Tus, a town of Persia, where, in former times, there was
a Jewish college of some reputation. The translation
was made from the Hebrew, many parts of which are
rendered with great ability. He applies the prophecy of
Shiloh, Genesis xlix. to the Messiah.
2. Of the Psalms there are two Persic metaphrases
mentioned by Walton, (Proleg. xvi. sect. 6 — 8,) both by
Romanist Priests, and made on the Latin Vulgate. These
have not been edited.
3. And of the Proverbs, another, in manuscript, in
one of the public libraries of Paris. Described by Hass-
ler, Studien und Kritiken, 1829, p. 409.
4. There are two ancient Persic translations of the
Gospels, of which the most valuable is printed in the
fifth volume of the London Polyglot, with a Latin render-
ing by Samuel Clarke. The Persian here is from the
Peschito S}Tiac, as even the very words of the Syriac are
sometimes retained, with a Persic gloss. This work is
* Walt OK, Prol. xvi., says 1551.
44 PROLEGOMENA.
attributed to Simon ibn Yusef ibn Abraheem al Tabreezy,
in the middle of the fifteenth century. Though the trans-
lation is loose, and not free from a certain Romanistic
tendency, it is, nevertheless, well worthy of study. The
diction is very commendable.*
The other translation was begun to be printed by Pro-
fessor Wheeloc in 1652; (Quatuor Evangeliorum Domini
nostri Jesu Christi Versio Persicay ad Numerum Situmque
Verborum Latine data ;) but he did not live to complete
it. This was accomplished in 1657, by Pierson, who, in
a new title-page, describes it as, Quatuor Evangeliorum
D. N. J. C. Vei'sio Persica, Syriacam et Arabicam sua-
vissune redolens, ad verba et mentem Grceci Textus Jideliter
et venuste concinnata. Londini. 1657. It was printed
from a manuscript in the Bodleian, with occasional read-
ings from two others, — that formerly in the possession of
Dr. Pococke, and a second in the University of Cambridge.
The two editors were not agreed as to the text rendered
by the Persian translator ; but there is good evidence to
conclude that he merely followed the Latin Vulgate.
VIII. HOLY SCRIPTURE IN GOTHIC.
The Maeso-Goths, a people of Scandinavian origin,
had first settled in Dacia, or Wallachia, from beyond the
Borysthenes. They appear to have received the gospel
in the latter part of the third century, as among the sig-
natures of the fathers present at the council of Nice, in
325, is that of '' Theophilus, bishop of the Goths." At
the time when Arianism was in the ascendant, they were
* The Rev. Henry Martyn, then writing at Shiraz, says on
this point, " To my surprise, the old despised Polyglot version was
not only spoken of as superior to the rest, that is, the two by Sabat,
but it was asked, ' What fault is found in this ? This is the language
we speak.'" — "Journals," vol. ii. p. 368.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 45
induced to adopt the prevailiug error. The eminent
Ulfila, who became their chief pastor in 348, and on
whom, according to Theodoret,* rests much of the blame
of their perversion, exhibited, nevertheless, great activity
for their general improvement. He first reduced their
language to a written form, and then translated into it
the holy scriptures. This was about a.d. 360. His
text was the Septuagint for the Old Testament, and the
Greek for the New, though not without reference to the
early Latin versions. He has the reputation of having
been an upright as well as able translator. f Large por-
tions of this work are extant. Of the Old Testament
only a fragment has been printed, a part of Nehemiah.
The manuscript copy of the four Gospels at LIpsal is
well known by the name of the Codex Argenteiis, from
having been written in silver letters. It has been edited
successively, at Dort in 1665, 4to. with a Glossary, and
at Oxford in 1/50. Fragments, also, of the Epistles have
been printed by Knittel and Mai. But the most complete
edition is, Ulfilas : Veteris et Novi Testamenti Ver~
sionis Gothics Fi'cigmenta quce siipersimt, edd. H. C. de
Gabelentz et Dr. J. Loebe. Altenhurgi et Lips.
2 vols. 4to. 1836, 1843. Some interesting notices of this
version, and of the silver-lettered manuscript of Upsal,
may be found in Marsh's 3Iichaelis, vol. ii. cap. 7.
* Ilistoria Ecclesiastlca, lib. iv. p. 33.
•f- Ulfila is said to have been descended from Christian parents
who had been taken captives by the Goths, in one of their incursions
into Cappadocia, and carried away into Thrace. When it is affirmed
that his doctrinal sentiments do not influence his biblical translation,
it ought to be remembered that we are not in possession of the full
means of determining, as the most important texts which bear upon
the subject (as John i. and Romans ix. 5) in the Gothic version
have not been preserved.
46 PROLEGOMENA.
IX. THE ARMENIAN BIBLE.
As Ulfila was the founder of the Uterature of his peo-
ple, so Miesrop, about sixty years later, introduced the
art of writing among the Armenians. He invented their
alphabet, and consecrated it to the service of religion, by
making it the vehicle for a translation of the scriptures.
A Christian church had been formed in Armenia so early
as the third century, as we gather from the circumstance
mentioned by Eusebius,* that Dionysius of Alexandria,
A.D. 247, "wrote concerning penitence, to the brethren
in Armenia, over whom Merouzanes was bishop." But
in the reign of Tiridates, who himself became a convert,
the gospel, through the agency of Gregory, surnamed
Lusaworitsch, *' tbe Illuminator," had well-nigh pervaded
the land. The priesthood and partisans of the old Zend-
ism, however, obtained a renewal of political power,
when, in 428, Armenia became subject to the Persians ;
and the Christians found themselves exposed to the most
decisive tests of fidelity, in the determined opposition of
powerful enemies. A conflict of fifty years' duration suf-
ficiently proved the implacable hatred of the one party to
the gospel, and the steadfastness of the other in main-
taining it. At length, in the year 485, the free exercise
of Christian worship was accorded them.
It is probable that the Bible used among these primi-
tive congregations was the Syrian Peschito. Yet from
one place in the History of Moses of Chorene, it would
appear that their liturgical service was performed in the
Greek language. Such forms may have been introduced
by Gregory from the church of Csesarea in Cappadocia,
with which he had been connected ; and in their present
Liturgy there are prayers attributed to Basil and Athana-
sius. Whether Miesrop translated from the Greek text
* Historia Ecclesiastica, lib. vi. p. 4G.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 47
of the scriptures, or the Syriac, has been debated. But
from the plain testimony of Moses of Chorene, it appears
that Miesrop and Isaac (the patriarch at that time) had
twice translated the holy volume from the Syriac, and
then, receiving a Greek copy on the return of certain of
their fellow-labourers from the council of Ephesus, " they
cheerfully submitted to the task of again translating it,"
that is, from the Greek. The work was revised shortly
after by ]Moses of Chorene and others, who had resided
"at the famous school of Alexandria" to perfect them-
selves in the Grecian tongue for that purpose.*
The version thus executed was based, in the opinion
of Dr. Scholz, on old mss. of the recensions of Constan-
tinople and Alexandria ; and when we consider the sin-
cere zeal and ability of the men engaged in the work, and
the excellent adaptation of their language to express,
word by word, the terms of the original, it will be per-
ceived, that had the Armenian version come down to us
as it proceeded from their pens, it would have been a
most valuable possession to the biblical student. But,
unhappily, the accession of the churches of the Lesser
Armenia to the Romish communion led to an extensive
alteration in their scripture text. Haitho, who came to
the throne of the Lesser Armenia in 1224, after a reign of
forty years became a Franciscan friar, and, among other
labours for the advancement of Popery among the people,
conformed the Armenian Bible to the Roman Vulgate.
Hence the version itself has lost its distinctive character,
and much of its critical value ; as no copy of the ori-
ginal Armenian text of the New Testament is known to
exist, though Adler mentions a manuscript of the Penta-
teuch, in the Bibliotheca Casanatensis at Rome, of an age
anterior to the time of Haitho.
The Armenian Bible was first printed under the super-
* 3IoYS. Chor. Hist. lib. iii. cap. CI.
48 PROLEGOMENA.
intendence of Uscan, bishop of Erivaii, who had been
deputed to this work by a council of his church,* and
who accompUshed it at Amsterdam in 1666, in quarto;
and the New Testament separately in 1668. He, too, in-
terpolated certain passages from the Vulgate. The Testa-
ment was beautifully reprinted in 1698, and again at
Venice in 1/89. There is an edition of the Bible at
Constantinople, 1705, in quarto, and more esteemed than
that of Amsterdam. The edition of Venice was pub-
lished by Dr. Zohrab, a learned Armenian, who, in 1805,
brought out from the press of the Lazarist monastery there,
a critical edition of the entire Bible, in the preparation of
which he had collated sixty-nine manuscripts of various
parts of scripture. He also published, in 1825, the New
Testament in ancient and modern Armenian, the latter of
which is much commended for its correctness.
X. THE GEORGIAN BIBLE.
The gospel, it is said, was first testified in Iberia, now
Georgia, in the time of Constantine the Great, by a female
slave, who, as Rufinus records,f made so good an impres-
sion on the minds of the king and queen themselves,
that, abandoning their false gods, they embraced the
faith of Christ, and sent to Constantinople for mission-
aries to preach it among their people. The scriptures
were translated into the language of this Caucasian tribe
in the sixth century; but the version, in the state in
which it exists at present, takes but a low standard in
♦ At this time a copy of the scriptures in Armenia had reached
the price of about fifty pounds sterling.
f RuF. Hist. EccL lib. x. cap. 10; Socrat. Schol. lib. i. cap.
20; SozoMEN. lib. xi. cap. 7 ; Giesler, cap. viii. sect. 107. For
more on the Georgian version, see Henderson's "Biblical Re-
searches in Russia," 6cc. ; and Eichhorn's Allgemeim Bibliothek,
vol. i. p. 153.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 49
criticism, on account of the interpolations from the Sla-
vonic, introduced hy the Georgian Princes, Arcil and
Wacuset, when it was first printed in 1/43.
XI. THE SCRIPTURES IN SLAVONIC.
The Slav literature originated, in the ninth century,
with Cyril of Thessalonica, and his brother Methodius,
two missionaries, of noble birth and ardent zeal, who had
been sent among the Mcesians and Bulgarians by the
empress Theodora. Like Ulfila and Miesrop, these mes-
sengers of the truth invented an alphabet, and embodied
the scriptures in the newly-written tongue. They made
the Slavonian version from the Septuagint Old Testament,
and the Constantinopolitan Greek of the New. Professor
Alter, indeed, says, that the Old Testament was done
from the Vetus Itala, and altered, in the fourteenth cen-
tury, from Greek manuscripts ; but this is an erroneous
opinion. There seems an absurdity in the idea that these
native Greeks would have recourse to the Latin translation
as the basis of their work. Many useful points of infor-
mation on this version may be found in Dr. Henderson's
" Researches in Russia," &c. ; but the most elaborate
account of the Slavonic scriptures is that published by
Dobrowsky, in the Neue Orientalische Bibliothek, vol.
vii. p. 155, and of which Bishop Marsh has given the
following summary : " 1 . The Slavonian version is very
literally translated from the Greek ; the Greek construc-
tion being frequently retained where it is contrary to the
genius of the Slavonian ; and resembles in general the
most ancient manuscripts. 2. In the Gosjiels it agrees
with the Codex Sfephmii more frequently than with any
other Greek manuscript. 3. Li the Catholic epistles it
agrees in general with the Codex Alexandrinius, and often
in the Revelation. 4. In the Acts, and in the Epistles
D
50 PROLEGOMENA.
of St. Paul, it agrees in general with the most ancient
Mss. ; but sometimes with one, sometimes with another,
yet most frequently with Wetstein's Codex E. 5. Of the
readings adopted by Griesbach in the text of his Greek
Testament, the Slavonian version has at least three-
fourths. 6. Where the united evidence of ancient mss.
is against the common printed reading, the Slavonian
version agrees with the ancient manuscripts. 7. It has
not been altered from the Vulgate, as some have supposed,
though the fact is in itself almost incredible. 8. It
varies from the text of Theophylact,* in as many in-
stances as they agree ; and their coincidence is to be
ascribed, not to an alteration from Theophylact, but to
the circumstance, that both Theophylact and the author
of the Slavonian version used the same Greek edition.
9. The Slavonian version has no readings peculiar to
itself, or what the critics call lectiones singidares.''''
From the account given by this eminently competent
writer, it is easy to conclude, that the high estimation in
which it has been held by those who have been able,
through their knowledge of the language, to avail them-
selves of this respectable version, has not been exagge-
rated. Of the Old Testament, the earliest manuscripts in
Slavonic do not go beyond the fifteenth century ; but
there are copies of the New which date so far back as
the eleventh. The version was first printed at Ostrog,
in 1581.
XII. ARABIC VERSIONS.
While the residence of a multitude of Jews in Arabia
afforded a medium for the early preaching of the gospel,
it occasioned, at the same time, a formidable obstacle to
* Archbishop of Acrida, in Bulgaria, about a.d. 1077. His com-
mentaries on the Gospels, Acts, and Epistles, are in much repute for
the assistance they give in the literal explication of scripture.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 51
its success. Whether Paul soon after his conversion
preached in that country, or spent his time there exclu-
sively in study and devotion, cannot now be determined.
The apostle Bartholomew, according to old tradition,
preached in Arabia, as did Pantsenus, the catechist of
Alexandria, in the following century. Origen, also, may
be traced in this department of evangelical labour, and
from his time the Christian church included many con-
gregations of Arabians ; but the wandering manner of
life peculiar to that people, as well as the active hostility
of Jewish and Pagan opposers, prevented any exten-
sive or permanent manifestation of Christianity among
them. Nor did that which they received long retain its
native character ; the lustre of the truth was obscured ; a
false gospel, even in the letter, usurped the place of the
true one, in the shape of apocryphal records. Thus the
distorted representations which Mahomet himself gave of
the gospel, might have seemed to him to be genuine, he
having derived them from the corrupt vehicles of infor-
mation, then currently received in those lands as authen-
tic witnesses of the events and doctrines of the Christian
faith.
Of the canonical scriptures themselves, no portions
appear to have existed in Arabic till some time after the
Mahometan epoch.* But between the period of the Sara-
cenic conquests and the fourteenth or fifteenth century,
several versions were made of different portions of the
Old and New Testaments ; from the Hebrew and Greek
originals, from the Septuagint, from the Peschito Syriac,
and Coptic, and from the Latin.
♦ There is an obscure account in a biography of the prophet, by
Ibraham, of Haleb, (published at Cairo in lii'M),) that the gospel had
been translated by Warka ibn Naufel, a relative of Khadija, shortly
before Mahomet couimenced his career ; but I am not aware that this
statement has any trace of authentic corroboration.
D 2
52 PROLEGOMENA.
I. Of the first class of these are,
1. The Pentateuch, by Rabbi Saadia, surnamed Hag-
gaon, or the Illustrious, who was rector of the Jewish
academy at Sora, and died a.d. 942. It was printed at
^Constantinople in 1546, and reprinted, though not with-
out interpolations, in the Paris and London Polyglots.
It has been well designated an honourable monument of
the biblical philology of the tenth century.
Beside the Pentateuch, there are also extant, by the
same translator, a version of Job and of Isaiah. The
former exists in manuscript at Oxford ; but the Isaiah was
printed at Jena in 1/91. R. Saadia translated the pro-
phet Rosea also, as appears from a quotation of it by
Kimchi.
2. The Pentateuch of Abu Said, a Jew, or rather
Samaritan, of the twelfth century. This was made, it is
thought, in rivalry of that of Saadia Haggaon. It is
based on the text of the Hebreeo-Samaritan Pentateuch.
Only parts of it have been printed ; but manuscripts may
be found at Oxford and Paris.
3. The Pentateuch, accomplished by a Moorish Jew
of the thirteenth century, and distinguished for its ex-
treme closeness ; it was printed by Erpenius, at Leyden,
in 1622.
4. The Books of Genesis, Psalms, and Daniel, '*by
the hand of Saaidia ben Levi Aznakiit," a Moorish Jew.
MSS. in the British Museum. (Harl. No. 5,505.)
5. The Book of Joshua ; by whom, or when, ren-
dered, unknown. It is printed in the London and Paris
Polyglots ; where also may be found some Arabic frag-
ments of the Books of Kings, (first book, chap, xii., to
second book, chap. xii. 16,) and the first nine chapters of
Nehemiah.
All these translations of the Old-Testament scriptures
are valuable, from the relation of the two languages, in
i
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 5.3
illustrating the import of various words and formulse in
the Hebrew original. The work of Abu Said, (No. 2,)
would doubtless be of acceptable service in a critical edi-
tion of the text of the Samaritan Pentateuch, for the
emendation of which so few materials are in existence.
6. Of the New Testament from the Greek there is a
version of the Gospels ; age unknown. It has been
retouched from the Peschito and Memphitic. This, with
the Acts, Epistles, and Apocalypse, of the eighth or ninth
century, is printed in both the Polyglots.
7. Erpenius edited the New Testament in Arabic, at
Leyden in 1616, from a manuscript of the fourteenth
century ; but whether this was made from the Greek or
Syriac, is disputed. The Rev. Henry Martyn pronounces
it, as a version, to be " indescribably bad. It is not a
translation," says he, " but a paraphrase, and that always
wrong," *
II. Of the second class, comprising those founded on
the Septuagint, we have, 1. A version of the prophets,
made subsequently to the tenth century. 2. The Psalms,
printed by Dr. Sionita at Rome in 1614, but before
him by Justiniani at Geneva in 1516. 3. The Psalms,
made, perhaps, in the eleventh century, by Abdallah ibn al
Fadhl : they were printed at Aleppo in 1/06, and Lon-
don in 1725 ; and, 4. The Psalms, as printed in the
Polyglots.
III. While, from the Peschito, a version in Arabic exists
of Job, Chronicles, Judges, Ruth, Samuel, and fragments
of the Psalter; printed at Kashaia, near Lebanon, in
1610 ; there are translations, also, of various parts of
the New Testament from the Syriac and Coptic, copies of
* Journals.
54 PROLEGOMENA.
which, written in parallel columns with them as used in
the East, may be found in the Bibliotheqiie Royale, at
Paris.
IV. Some parts of scripture have been translated into
Arabic from the Latin Vulgate ; these are modern, and
the work of Romish missionaries, or of oriental monks
residing at Rome. Such is the New Testament published
there in 1/52, by Raphael Tooki, bishop of Arsan.
XIII. THE BIBLE IN ANGLO-SAXON.
So early as the year 706, Aldhelm, the first bishop of
Sherborn, translated the Psalms of David into Anglo-
Saxon ; * and another version of the same book was exe-
cuted, about the same time, by an anchorite, named Guthlac.
Egbert, or Eadfrid, bishop of Holy Island, soon after
finished a version of the four Gospels, a copy of which
exists among the Cottonian manuscripts in the British
Museum. These efforts were speedily foUowed by the
labours of the Venerable Bede, who translated the Gospel
of St. John ; and by a version of the four Gospels by two
presbyters, named Farmen and Owen. The Psalms were
again translated by Alfred in 900, and the Pentateuch by
Elfric, archbishop of Canterbury, in 995, together with
some other books of the Old Testament.
As made from the old Latin, these works may not be
without use in the department of criticism, in identifying
the readings of that version. Le Long has given an
account of the Anglo-Saxon manuscripts, in his Biblio-
theca Sacra, tom. i. ; and a well-digested catalogue may
* Previously Caedmon had given a sort of metrical paraphrase of
some parts of Genesis, (vide Smith's "Religion of Ancient
Britain," p. 384,) and parts of scripture for church reading might have
been already translated.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 55
also be seen in Wanley's Appendix to Hickes's Thesaurus,
Oxford, 1705.
No entire edition of the Anglo-Saxon scriptures has yet
been published ; but the Gospels have been several times
printed.
■ These versions of the Holy Books in so many languages
have not only ministered to the moral improvement of
mankind, and the special edification of Christian commu-
nities in the different countries to which they have been
indigenous, but have also tended to the well-being of the
church at large, and the general advancement of Christi-
anity : First, as becoming permanent and irrecusable
vouchers for the integrity and genuineness of the Bible
itself ; Secondly, as affording powerful aid in the ministe-
rial interpretations of the scriptures ; so as that, with an
ability to read and compare them with the originals, a
man of prayerful and meditative habits, in preparing for
the pulpit, will seldom find himself obliged to have re-
course to our voluminous commentators ; while. Thirdly,
they have formed an important class of instruments in
the apparatus of biblical criticism, in its legitimate exer-
cise for the emendation or the defence of the sacred text.
Thus, in the investigation of those various readings which
had been produced by the repeated transcription of copies
during the ages which preceded the use of printing, the
value of the ancient translations cannot but be apparent ;
and that because their antiquity is undoubted, their text
far from being seriously impaired, and inasmuch as the
manuscripts from which some of them were made were both
older than any now extant, and such as the translators
would reasonably choose as the purest and best. In their
researches on the state of the biblical text, Kennicot
and De Rossi on the Hebrew Old Testament; Morinus on
the Samaritan Pentateuch ; Holmes and Parsons on the
56 PROLEGOMENA.
Septuagint ; and Erasmus, Walton, Mill and Lejay, Ben-
gel and Wetstein, Griesbach, Matthai and Scholz, on the
Greek Testament ; have all felt their obligation to the
ancient versions. Without these, their examination of
the best preceding editions, of inedited codices, or of
casual quotations of passages in the writings of the
fathers, would not have led to those entirely satisfac-
tory conclusions with which their labours have been
so happily crowned.
As, however, the relative value of these old translations
will admit of various degrees, the student must see the
necessity of using them with proper caution, and of learn-
ing to form a practical estimate of their comparative utility
as means of criticism or of interpretation, by an inquiry,
1. Into the AGE in which any given version was exe-
cuted ; since those will, of course, have a peculiar value
which ascend the nearest to the times of the original
writers : for example, the Septuagint and principal Tar-
gums on the Old Testament, and the Peschito and Vetus
Latina on the New.
2. The SOURCE of the version : whether it was the ori-
ginal Hebrew or Greek, and, if so, of what recension or
family; because that translation is to be especially preferred
which, with the circumstance of antiquity, combines the
character of immediateness from the archetypal record.
3. The COUNTRY where it was made : as this may lead
to good conclusions on the class of manuscripts on which
the translator laboured ; different classes or families of texts
having been commonly employed by different churches.
4. Some important inferences may also be made from
what can be known of the translator himself: (1.) As
to his creed ; was he a Jew or a Christian ? If the former,
a Rabbinist or Karaite ? if a Christian, of the Arian school,
as Ulfila ? a Monophysite, as Thomas of Harchel ? of the
Greek church, as Cyril and Methodius, who translated the
ANCIENT TRANSLATIONS OF THE SCRIPTURES. .>/
scriptures into Slavonic ? or a devotee of Rorae, as Hai-
tho, the interpolator of the Armenian version ? (2.) As
to his competency : Did he translate from his native lan-
guage, or into it ? Was his acquaintance with the tongue
from which he translated familiar and established, or
recent and imperfect? Does he falter at a term some-
times, or interpret the same phrase in different ways ;
loosely paraphrase, or pass over a word altogether, whether
from carelessness, or want of an adequate acquaintance
with its meaning ? or does his work evince the accuracy
of a good philologist, the correctness of the divine,
enlightened on the analogy of the faith, and the resolute
and indomitable industry of the conscientious interpreter ?
What, moreover, were the principles on which his task
was elaborated ? Did he purpose to translate ad verbuniy
or only ad sensum ; a literal and bona fide translation, or
a merely metaphrastic representation of the general mean-
ing of the inspired writers ?
5. The PRESENT STATE OF THE TEXT of any version
will be a material point for consideration. Can the history
of the text be ascertained 1 Is the version now as it was in
its early days, or has it been altered by comparatively
modern editors, whether from the original, or especially
from other translations ? as the Vulgate, for example ; pro-
fessed emendations from which, have destroyed the dis-
tinctive character of more than one ancient translation.
There is a wide field for labour in this single region of
biblical criticism ; and much gratitude is due to such men
as Winer,* Roediger,t Rosenmiiller,| and Von Lcngerke,§
* WivER on the " Targum of Onkelos."
-|- De Origine et Indole Arabicce Librorum V. T. Ilistoricorum
Interpretationis Libri duo: acripait jEmilius Roedigeu, Fhi/os^
Dr. et Theolog. Licent., Halis Sad-onum, 1820.
^ RosENMULLEU ou the Persian Pentateuch.
j^ Commentatio Critica de EpJircemo Syro S. S. Interprete ; qua
simul Versionis Syriacce quam Peschito vocant, Lectiones varite ex
D 5
58 PROLEGOMENA.
who have devoted their time and erudition to some depart-
ments of it.
From this rapid survey of the resources of the Bible
student, under the head of ancient versions, the pre-
eminence of the Peschito-Syriac will be at once discern-
ible. Of the Old Testament in it, it is enough to remark,
with Renaudot, who has given in a sentence the settled
conviction to which the most extensive research will
conduct us, that '*the version which all the Syrians use
in common was made from the Hebrew, and is, of all
oriental translations, the most ancient."
The direct relation, also, of the Peschito New Testa-
ment to the original Greek, and that as exhibited in
manuscripts of times long anterior to the age of the
oldest now extant, — for even admitting that it was made,
say so late as the third century, still, as the translators
would naturally select the oldest manuscripts they could
obtain, we are then brought back to the times of the
apostolic autographs, — the strong presumptive evidence
arising from the consideration of the period when, and
the region where, the work was accomplished ; that the
translators were men of the apostolical school, and con-
versant, it may be, with some of the apostles themselves ;
the extreme, yet elegant and erudite, simplicity which
generally distinguishes the style, so faithful, yet so unre-
strained ; the sense of nature which pervades the narra-
tive portions, showing that the pen was in the hand of a
man who had personal remembrance of the places and
scenes depicted ; the profound theological spirit which
reigns in the dogmatic portions of the work ; and the
Ephroemo Commentariis collectcs exhibentur. Auctore E. a Len-
GERKE, Phil. Dr. Halis Saoconum, 1828. To which we may add
the work of Hirzel on the " Syriac Pentateuch," and that of
Credner on the " Minor Prophets," in the same version.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 59
recollection, too, that the version has been a witness for
the truth in the benighted East for so many ages, a
fontal light from which the oriental church has derived
its only pure instruction in righteousness, through the
entire period of her apocalyptic desolation ; — all these
attributes, and others which will not fail to discover
themselves to the student, must invest this venerable
monument of the learning of the primitive church with a
value and an excellency peculiar to itself.
As with the Gospels already pubUshed, the following ver-
sion of the Acts and Epistles has been made directly from
the Syriac. We have Latin translations of the Peschito,
by Sionita, De la Boderie, and Schaaf ; but they have not
obtained the entire approval of the learned. The Latin
translations in the Polyglots are not to be fully depended
on. Dr. Pococke, who, as an Arabic scholar, Golius has
said, was second to no man, has pronounced the condemna-
tion of the Latin rendering of the Arabic scriptures in those
great works ; and with respect to that of the Peschito,
Michaelis affirms, that the author, Sionita, had " exe-
cuted it with the greatest inaccuracy ; as almost every
page betrays either hurry or ignorance, and not seldom
both qualities united ;" while of the translation of Schaaf
it may be observed, that, though not liable to this sweeping
charge of inaccuracy, it is not sufficiently idiomatic to be
a true representation of the Syrian Testament. It is
with the utmost diffidence that I offer this effort in our
own language. Should it assist any of my fellow-disciples
in their inquiry into the meaning of the divine oracles,
the solitary toil of some yenvs will not have been in vain.
I have endeavoured to render the Syriac as literally as the
structure of the two languages would allow ; having been
desirous, not merely of translating, in the general sense
of the term, but of giving, as faithfully as possible, ;i
60 PROLEGOMENA.
delineation of the peculiar cast of expression which the
inspired writings possess in this venerable text of the
oriental church.
On this account, as I have observed before, the ordi-
nary choice enjoyed by a translator between the literal
and the free method of rendering his subject could not be
exercised ; since the translation here, to be of any specific
utiHty to the biblical student unacquainted with Aramaic,
must, of necessity, be given ad verbum. It should be
such a version as that defined by a great master in the
science of interpretation : " An exact image of the ori-
ginal ; in which image nothing should be drawn either
greater or less, better or worse, than the original ; but, so
composed, that it might be acknowledged as another
original itself. It follows, that a translator should use
those words, and those only, which clearly express all the
meaning of the author, and in the same manner as the
author." * And this has been humbly but strenuously
attempted in the present undertaking, both with regard
to the grammatical signification of words, and, as far as
possible, their collocated order. It need not be remarked,
that such a plan would not admit of an artificial elegance
of style ; after the manner, for example, of Castellio's
Latin Testament. Had the individual now writing been
ambitious of any thing of this kind, he must have sought
for some more appropriate document on which to make
the essay ; for the task, which it has been his sacred
solace as well as labour to fulfil, prohibited even a para-
phrastic expression ; and demanded that verbal faithful-
ness to the original, that scrupulous parsimony and care-
ful pondering of words, that tenacitas verborum cum per-
spicuitate sententitE, which St. Augustine so commends
in the unpolished Itahc version ;f that determination, in
* Ernesti.
f AuGusTiNus De Doclrina Chrisliana, lib. xi.
ANCIENT TRANSLATIONS OF THE SCRIPTURES. 61
short, to translate literally, not diffusively ; to employ
such words, and those all in meaning, number, and collo-
cation, as would best portray a true copy of the original ;
and, following the principle laid down by Morus, so to
exhibit the author's thoughts in our own language, as to
make it apparent, that, had he himself used our language,
he would have expressed himself just as the translator has
done.* But, when we apply such a principle to the ren-
dering of the TRUE SAYINGS OF GoD, wc may well say,
with the profoundest awe, '* Who is sufficient for these
things?"
* Morus, Dissert. De Discrimine Sennus et Significationis in
Jnterpretando.
62 PROLEGOMENA.
PART II.
SYNOPSIS OF THE APOSTOLIC EPISTLES.
The Syrian canon of the New Testament comprises
three parts, — the Gospels ; the Acts, or Histories, of the
Apostles ; and the Epistles. The Gospels, as intro-
ducing the other portions of the sacred volume, occupy a
natural position in the archives of the covenant of grace.
They exhibit a history, communicated by the Holy Spirit
himself, of that vast transaction by which eternal life has
been recovered to us by Him " who was dehvered for our
offences, and raised again for our justification." But
they are more than history, even though inspired. They
are a constituent part of a divine document, which not
only recounts the cost and manner of our redemption,
but sets forth, as well, the mind, the purposes, and pro-
mises of a reconciled God to his redeemed creatures ; a
covenant writing, which the hand of inspiration has
indited, sealed, and made over to our world, to attest
the reality of our ransom by Christ, and to assure the
behever of his true and inviolable right to immortality.
The book of the Acts was written by St. Luke, and
probably about the year 61. It is a continuation of the
Gospel narrative in such particulars as relate to the full
opening and estabhshment of the Christian dispensation.
The evangeUst did not contemplate the composition of a
history of the church at large, inasmuch as he has omit-
ted many of the leading events connected with the first
trials and triumphs of the Christian religion, with the
certainty, though not the circumstances, of which we
have an acquaintance from other sources : such were the
martyrdom of James the Less, the persecutions which
SYNOPSIS OF THE APOSTOLIC EPISTLES. 63
rendered necessary the exhortations delivered to the Pales-
tinian Christians in the Epistle to the Hebrews, the
earliest Missionary labours in Egypt and Mesopotamia,
the conversion of the Edessenes, the foundation of the
church in Rome, and other primary transactions v.hich
he has deliberately omitted. Nor was it intended to be
a memorial of the apostles in general, some of whom are
not mentioned ; nor a complete biography of St. Paul,
for which St. Luke had doubtless the most ample mate-
rials : but his design was to show how the divine pur-
poses of salvation were unfolded after the ascension of
the Redeemer, in the full ushering in of the evangelic
dispensation by the advent of the Holy Spirit, and the
inauguration of the Gentiles to the fellowship and pri-
vileges of the church ; a design which gives, it will be
perceived, a completeness to the narrative commenced in
the Gospels at the nativity of the incarnate Word, and
carried down to the consummation of his atoning sacrifice
for the sin of the world. We find in the developement of
this narrative a succession of impressive specimens of the
labours of the apostles and first evangelists ; and, incident-
ally, the normal principles of the Christian ecclesiastical
polity. We shall read the book of the Acts with greater
advantage by keeping these objects of the writer in mind.
In the Epistles of the New Testament the preaching
of the apostolic time is perpetuated to our own and to all
future ages. Though dead, the first commissioned am-
bassadors of Christ still speak to us, and in words which
the Holy Ghost teacheth. By the dispensation of the
truth committed to them, the unsearchable riches of the
Son of God were to be announced to the nations ; and
" all men " on earth, and the principalities in heaven, to
be given to see the mystery of the true and holy fellow-
ship of men enlightened, sanctified, ennobled, and made
happy in the salvation of God. (Eph. iii. 8 — 11.) In
64 PROLEGOMENA.
their writings is the divine righteousness revealed from
faith to faith. The inexhaustible treasure is here, from
which all succeedino; teachers of the church are to be
perfected, and thoroughly furnished unto all good works.
" Hither as to their fountain other stars
Repair, and in their golden urns draw light."
In approaching the apostolical epistles we must each
bring the spirit and disposition of the Christian disciple.
We must read with prayer for divine illumination and
the grace of faith, by the exercise of which the truth
which is alone able to make us wise to salvation shall
be substantiated in our own experience. Let me say,
then, in the counsel-words of a pastor of another land :
" Consider, Christian, these holy epistles as if they were
written to thee ; and seek in them, as the first and
purest sources, the instruction and edification which thou
canst find no where else in so high a measure. Here are
the epistles of the Lord ; yea, much rather, here is the
Holy Spirit himself thy Teacher, and he teaches the great
reality of redeeming love, with all which can illumine thy
understanding, and make thy heart great and worthy."
THE EPISTLE TO THE ROMANS.
Written, probably from Corinth, about the fourth
year of Nero, a. d. 58. The church in Rome, though at
that time of recent formation, was thriving fast in num-
bers and rehgious excellence. Yet, composed of believ-
ing Jews and evangelized Gentiles, they needed to be
confirmed in the great distinctive truths of the gospel,
so as to be preserved from the incipient heresies of the
age, and especially the error of the Judaizers, who wished
to blend with the Christian system the observances of Mo-
saism. In the following review I have abstained from a
too minute analysis, as this part of the volume would
SYNOPSIS OF THE APOSTOLIC EPISTLES. 65
be speedily enlarged into a disproportionate and unpro-
fitable amplitude. The numbers denote the divisions of
the Syrian church lessons as in the text throughout.
1. Inscription. The true apostle himself first obe-
dient to the call of grace, then consecrated for the mani-
festation of that gospel, which, completing the truth
partially made known in the Old Testament, unfolds to
the world a full revelation of its Saviour. Peace and
grace the inheritance of the church.
Christianity already conspicuous at Rome, though no
apostle seems as yet to have visited the city. (Acts ii.
10 ; xviii. 2.) St. Paul's interest in the welfare of the
disciples, and his earnest desire to be among them for
their edification : (Acts xix. 21 :)
2, 3. And for the testimony of the gospel in the me-
tropolis of the world : inasmuch as the gospel makes
known the way of salvation to man, whether Jew or Gen-
tile, and reveals the terms of a sinner's justification be-
fore God. Mankind at large, sinning against the internal
convictions of truth, are under the condemnation of their
divine Judge. This unfaithfulness to primitive truth fol-
lowed and punished, in the case of the Gentiles, by judi-
cial blindness, infatuation, and abandonment to every
species of depravity.
4. Hence the knowledge, whether of the Gentile phi-
losopher, or (especially of) the Jewish doctor, instead of
exempting the possessor of it from the penalty due to unre-
pented sin, must increase the weight of vengeance when
the long-suffering of the just Governor of the universe
shall have given place to the era of retribution. Thus the
Gentile, who, though destitute of a written revelation, has
an interior law in his conscience which he habitually vio-
lates, and the Jew, who has received a record of the divine
will and dares to disobey it, are equally liable to wrath ;
because it is not the mere knowledge of the law, but obe-
CG PROLEGOMENA.
dience to it, that can render us approvable at the supreme
tribunal.
5. That the Gentiles were thus responsible, though not
then endowed with the written law, shown from the
manifest stirrings of a principle within them which
prompted many of them to conduct conformable with the
precepts of the law ; by the sentiment of conscience,
which has always reference to a rule, and by their mutual
praise or condemnation of one another's manner of life.
[This interior law is here represented, not as having
been ascertained by the unaided intellect of the Gentile
world, proving their independence of the necessity of a
direct communication of truth from God, but as having
been " written upon their hearts," that is, divinely com-
municated ; in itself a revelation, made originally to
the patriarchs, (Genesis,) and perpetuated by the general
operation of the blessed Spirit (Gen. vi. 3) through the
virtual mediation of the all-redeeming Logos. (John i.
9, 10.)]
But if the Gentile, with his great disadvantages, is
thus shut up to judgment, what shall the end be of the
Jew who even boasts of his pre-eminent privileges, and lives
in deliberate transgression ? Religious privileges in them-
selves, instead of necessarily saving those invested with
them, will only make the condemnation of the disobedient
the more tremendous.
6. Not that the apostle would depreciate the true worth
of Israel's privileges : for, though true religion invariably
holds its throne within us, the externals of churchman-
ship, without an interior principle of spiritual life, hav.
ing nothing in them of the essence of rehgion ; and
though on this account the ecclesiastical prerogatives of
Judaism could not of themselves insure salvation ; still
were they nevertheless of high and solemn value. For
example : the presence of the means of grace, and the
SYNOPSIS OF THE APOSTOLIC EPISTLES. 67
word which revealed the will of God, that word which
remains inviolably true, not only in its promised' fulfilled
to the faithful, but in its threatenings, which cannot but
be executed on the unbelieving, though he be a Jew. In
this must every man concur, he excepted who would blas-
phemously deny the divine rectitude in the government
of the world.
But, it is objected, this universal conclusion is too ab-
solute ; since there may be some kinds of sin which
could subserve the divine glory ; as when, for instance,
the Jew made a proselyte of a Heathen by some ** pious
fraud;" thus causing the truth of God to be more ex-
tensively spread by means of a human he : — In this
case would the Jew be rightly punished ? Undoubtedly,
replies the apostle. Such conduct, when slanderously
attributed to us Christians, is held up to the execration
of all the good. The condemnation of sin, committed
by whomsoever, and under whatever pretext, is just.
Let the Jew therefore shake off the delusion, so common
to his people, that natural descent from Abraham, and
even investiture with the external privileges of the theo-
cracy itself, can give him an impunity in sin, or an inde-
pendence of the mercy which he needs in common with
the most abject outcast of Heathenism.
7. The conclusion rings the knell for all human hope
of acceptance with God upon the ground of impunity by
privilege, or even by the merit of personal righteousness.
The former is a dream, the latter an impossibility. Fallen
man cannot work out a righteousness by the deeds of the
law, since the clearer his perceptions of its requirements,
the more convinced must he be of his inability to fulfil
them.
But in this dumb despair of conscious guilt and help-
lessness, the gospel is heard, preaching peace by Jesus
Christ, and revealing " the righteousness of God " (the
68 PROLEGOMENA.
plan of the Deity for restoring us to righteousness ; or,
the way*in which he acts in making sinners righteous)
" from faith to faith." This " righteousness of God," or
this method by which he proceeds in constituting sinful
man righteous, is here declared to be " without law ;" that
is, an arrangement distinct from law. The function of
law is to acquit the innocent only, and to condemn the
guilty. But the covenant of grace, witnessed by the
prophets and proclaimed fully by the apostles, makes
known a way by which God can be just, and yet be the
justifier of the ungodly. This is by the mediatorial work
of Jesus Christ, by whose propitiatory and vicarious death
eternal redemption has been wrought out for us, and free
justification become the privilege of all who believe in
him.
This economy of faith, while it magnifies the grace
of God, casts down the pride of man ; brings Jew and
Gentile to the same level of grateful dependence on the
same mercy, and establishes the authority of the law
itself by the divine recognition of its claims in that inef-
fable Atonement which is the procuring cause of our
pardon ; and from the invariable fact, that with forgive-
ness there is imparted a principle of spiritual life, by
which a man thus reconciled to God, spontaneously aims
at obedience to his commandments.
The existence of a provision for our justification being
thus shown, St. Paul next proceeds to exhibit the simple
condition on which it is suspended ; namely, faith in
Christ. A man partially instructed in gospel truth
would naturally conclude, that a basis being laid in the
atonement for the pardon of the sins which are past, the
terms of our acceptance with the Divine Being would
require, not indeed a perfect obedience to the law, which
in our fallen state is impossible ; but such an obedience,
sincere, though defective, as man can give by agonizing
SYNOPSIS OF THE APOSTOLIC EPISTLES. 69
and sustained effort. But the apostle shows that justi-
fication, or judicial pardon, is accorded, not to him who
worketh, but to him who believeth, whether he be Jew or
Gentile ; a truth which he illustrates, not only from the
inspired lines of David, but from the experience of Abra-
ham, who, while as yet in Gentilism, believed, and was
justified.
8. The history of Abraham's justification further am-
plified. The grace manifested in him is infinitely free
for us, and was exemplified indeed in his case on our
account, as a signal light, to show us in what direction to
look for mercy.
9. Results of justification : peace ; access (to the favour
and presence of the Deity) ; hope of glory, warranted by
the gift of the Holy Ghost, imparting the love of God ;
joy, even in affliction, sanctified to our improvement ; a
looking for complete salvation, to be conferred by the
glorified Redeemer who had first procured it by his death ;
meantime, a joyful sense of reconciliation with God.
10. Extent of the provision for man's justification.
(1.) The consequences of the sin of the first Adam ex-
tended to the whole race. This manifest in the universal
reign of death. (2.) Yet in this relation of headship to
the entire race, Adam was the type of the Messiah, the
benefit of whose mediation is as extensive potentially, as
the disastrous consequences of the first transgression.
Thus the demerit of the first Adam brought death ; the
merit of the Second wins hfe. The sentence of condem-
nation was caused by a single offence, which nevertheless
binds on all the penalty of death ; but the grace shown
us in Christ extends to the remission of innumerable
offences, and consummates its designs in Life. Through
the fall of Adam was estabhshed the tyranny of death ;
but through redeeming grace, they who become its sub-
jects already triumph over death, and are destined to
70 PROLEGOMENA.
reign in a glorious immortality. Not only are the bene-
fits of the atonement virtually co-extensive with the ra-
vages of natural evil upon earth, but they are in them-
selves infinitely superior to the loss we suffered through
the primitive transgression.
11. The gospel directly opposed to Antinomianism.
We have died by sin ; how, then, can we expect life by
continuing in it ? Our very baptism, symbolizing as it does
our interest and participation in the death of Christ, that
death which had been rendered necessary through sin,
admonishes us to regard the latter with instinctive and
immutable abhorrence ; while, in another aspect, it reminds
us that, risen with Christ, our congenial element is no
longer sin, from which death is inseparable, but holiness
and life in the kingdom of grace and of glory.
For if as believers we have a oneness with Jesus in his
death, we have a oneness also with him in his resurrec-
tion.
Besides, the Redeemer's death, in which we whom he
then represented also died, has not only thus atoned for
sin by realizing the penalty thereof, but, in its moral
effects, works in us a death to it. Thus, as the servant
when dead is no longer under the authority of his master,
so we, having died to sin, can no longer be enslaved by
it. These principles are followed, after the manner of
the apostle, by a powerful series of exhortations and
appeals.
12. Man considered out of Christ is hopelessly de-
praved, and irretrievably condemned ; the moral law, not-
withstanding his sinful inabihty to keep it, having a full
claim on his obedience, and being sanctioned with penal-
ties to which the sins of every hour render him the more
heavily liable. But, united to Christ by faith, he is here
said to have died to the law ; that is, he has been set
free from its penalty or curse, and is now no longer in
SYNOPSIS OF THE APOSTOLIC EPISTLES. /I
servitude to it, as an institution which prescribes the
terras of his justification.
Thus personal faith in the Redeemer changes our status
in relation to the divine government ; but besides this, it
is accompanied by an internal renovation, the newness of
a life consecrated to the service of a reconciled God.
But this emancipation from the law extends only to its
penalty and to its obligations as a means of justification.
It is still recognised as a rule of conduct of intrinsic and
immutable sanctity and goodness. Applied in its spirit-
ual perfection to the conscience, as the apostle shows by a
vivid personification of an awakened, but as yet Christless,
penitent, it renders us painfully sensible of the obliquities
of the mind as well as of the outward conduct, and con-
vinces us of sin within and without, but does not, and
cannot, reveal the way of salvation. This is the pre-
rogative of the gospel.
13. [If we may take the term *'mind" as synony-
mous with '* spirit;" (compare the Syriac, 1 Thess. v.
23 ; Gal. vi. 18;) "the mind" and "the flesh" may be
considered here as distinguishing the regenerate from the
unregenerate state. (John iii. 6, 7; Gal. v. 10 — 25.)]
The apostle now describes the blessedness of the man
who, in the reception of the gospel, finds the liberty of
the children of God ; that liberty procured by the mis-
sion and work of the incarnate Son, and an introduc-
tion into which is attended by peace of conscience, spi-
ritual life, the fruit of the indwelling of the Holy Ghost,
whose presence is the pledge of a perfect consummation
and bliss for the faithful, both in body and soul for ever.
14. The regenerate, as being trained for the fruition
of this glorified immortality, are now in a condition of
spiritual discipline. They are the pupils of a divine
Teacher, even the Spirit of truth, who has created, and
is maturing within them, the dispositions that belong
72 PROLEGOMENA.
to the filial relation to tlie Deity into which they have
been admitted by adopting grace. Of this relation they
have an internal consciousness ; the Spirit bearing witness
Mith their spirits that they are the children of God, and
heirs because sons. In the prospect of their great inhe-
ritance, the afflictions of time become inconsiderable,
while the Spirit of faith enables the believer not only to
anticipate his own deliverance from sorrow, but to enter
into the import of the prophetic intimations of a coming
era, wlien the universe at large shall be one scene of
repose and felicity.
The gracious work of the Holy Ghost in our sanctifica-
tion is further unfolded in the assistance he gives us in
prayer.
15. Characteristics and privileges of the saved. They
love God ; they are conformed to Christ ; they realize the
saving purposes of the unchangeable Jehovah ; they are
such as he designed to glorify, they having obeyed his
call and received justification. In this blessed state
(their fidelity being always imphed) they may, with the
utmost confidence, expect the endless joys which have
been obtained by the mediatorial death of the unspared
Son. What adverse power shall triumph against the om-
nipotence which is at work to save them ? Who shall
separate them from the love of a covenant God ?
But in proportion to the excellency of the privileges of
believers, was the distress felt by the apostle on behalf of
his Hebrew kindred, who, through unbehef, are accursed
from Christ, and for whose salvation he could himself
become a sacrifice.
16. For while the Gentiles, for the possibility of whose
salvation he had at first to argue, had, by their obedience
to the call of the gospel, become an elect people of the
Lord ; the Jews, notwithstanding their ancient preroga-
^
SYNOPSIS OF THE APOSTOLIC EPISTLES. 73
tives, by being disobedient to tlie heavenly calling, had
been rejected and made reprobate.
Meantime, the purpose of the divine favour to Israel,
as such, had not become null ; for the unbelieving Jews
are Israel only in name ; mere carnal descent from Abra-
ham not being saving in itself. Of the literal progeny of
Abraham, and after him of Isaac, One only became the
father of a consecrated people. Nor in the choice or
rejection of peoples, in the carrying out of his great de-
signs, can the Almighty be thought to entertain an in-
equitable partiality, since he has the inalienable right to
dispense his bounty (which he is under no obligation to
give to any) according to the dictate of his own unerring
wisdom.
17, 18. But in the contemplation of this display of
mercy and of justice, we learn the necessity of simple and
grateful submission to the terms of salvation enunciated
in the gospel. We behold the Gentiles, at the voice of
the Son of God, throwing off the blinding bandages and
enslaving fetters of Heathenism, and made partakers of
the privileges of the dispensation of grace : while Israel
after the flesh, practically unmindful of the true nature
and conditions of the Abrahamic covenant, and in earnest
after the estabhshment of a self-imaged righteousness, to
be won by obedience to the institutes of Mosaism, have
fallen short of the inestimable prize.
19. Contrast of the legal and evangelical righteousness.
The one could only be achieved by a meritorious obedi-
ence to the primaeval law ; the other is inseparable from
salvation by faith. This the privilege of every man,
without distinction, as was proclaimed by the Old-Testa-
ment prophets themselves. Faith, which has a natural
developcment in confession of Christ, is preceded by, and
dependent on, the manifestation of divine truth to the
mind through the gospel ; which, in the purpose of God,
E
74 PROLEGOMENA.
is to be made known, not to Israel only, but to the be-
nighted races of Gentilism.
20. But it must be observed, that the rejection of
Israel has never been total ; because even already a part
of them had believed. Nor is the rejection of that people
iinal or irreversible : for the mediatorial reign of the com-
mon Saviour places them, like all the other families of
mankind, in a state of rehabilitation ; and their literal
conversion to Christianity is one of the certainties of the
future. Meantime, the light of the gospel, which had
waned away from the unbelieving Jews, had arisen on the
Gentiles, to whom their coming restoration will be the
means of yet greater advantage.
21. Even now the spectacle of the reprobation of so
many of this once-favoured people, is full of impressive
interest to believers, as an intelligible admonition to
humility and watchfulness ; while the study of these
dealings of the Almighty with our redeemed world, pre-
senting as they do a solemn exhibition of his wisdom,
rectitude, and mercy, must produce in the thoughtful the
profoundest emotions of admiration and gratitude.
22. Practical exhortations founded on the preceding
doctrines. Self-consecration to God. The experience
and exemphfication of renewing grace. Unanimity and
co-operation for the common profit. Love to the breth-
ren, sympathy, kindness, placableness. Beneficence to
be shown even to enemies.
23. Submission to secular government. An honest and
honourable deportment in hfe. Fulfil the spirit of the
moral law in practical benevolence.
24. 25. Be in earnest to be saved from all sin. Be
tolerant one of another as to minor difi'erences of opinion
and observance ; and be seriously careful of making
these differences an occasion or hinderance to true Chris-
tian progress.
SYNOPSIS OF THE APOSTOLIC EPISTLES. /D
26. "We are bound to observe this mutual forbearance,
even should it demand self-denial, thus proving our-
selves the true disciples of Jesus. These exhortations to
mutual forbearance and brotherly communion, obligatory
on Christians through all time, had a special bearing on
the circumstances of the Roman church, consisting as it
then did of converted Jews and Gentiles. With an eye
to this state of things, and to prevent the evil effects of
national prejudices, the apostle points both parties to
Jesus Christ as the centre of their union, and affirms,
that his personal ministry on earth, though confined to
the Jews, did, nevertheless, (by calling into existence the
Christian church originally composed of converted Jews,
aud appointing of their number his ministers and apos-
tles for the evangelization of the Gentiles,) lay the basis
for the fulfilment of the promise to the patriarch Abra-
ham, that in his seed all the families of the earth should
be blessed. Thus the Jew has a claim on the respect of
his Gentile brother of no ordinary power, while the Gen-
tile can demonstrate his joint interest with the Jew in the
privileges and blessings of redemption.
27. The apostle expresses his personal esteem for the
brethren at Rome, and enters into certain details on his
own ministerial movements, and his projected visit to
themselves.
28. The commendation of the deaconess, who brings
the document. Various salutations, counsels, and encou-
ragements. The epistle concludes with a solemn and
beautiful doxology and benediction.
THE FIRST EPISTLE TO THE CORINTHIANS.
A CHURCH had been founded by St. Paul, in Corinth,
the highly civihzed, but depraved, metropolis of Achaia,
about the year 51. (Acts xviii.) This first epistle was
written about six years after, from the city of Ephesus.
E 2
JS PROLEGOMENA.
1. lutroduction. Unity and blessedness of the saints.
The graces of the church, a subject of thankfulness to the
apostle, and of hope for futurity ; yet were they in peril
of suffering loss by a tendency to partisanship and schism.
St. Paul disclaims the homage of a party.
2, 3. Christ crucified, — that theme of opprobrium to
the Jew, and of contempt to the Gentile, — the great sub-
ject of apostohc preaching ; the rallying-word of the
faithful. The world is scandalized by the cross, and the
church saved by it. The simplicity of the apostle's
preaching contrasted with its mighty effects, demonstrates
a divine presiding power, which wields the gospel as its
instrument for human salvation. The Christian theo-
logy, however, is replete with the highest mysteries of
wisdom ; they were given by revelation to the apostles,
and communicated by them to the disciples, according to
their capacity and advancement in the spiritual life.
4. But the differences and divisions which reigned
among the Corinthians, had restrained St. Paul from in-
doctrinating them with the higher teachings of the faith.
He remonstrates with them. The true foundation had
been laid by his ministry, but it was possible an unworthy
and perishable superstructure might be reared upon it by
others.
5. The guilt and punishment of interfering with the
completion of the spiritual temple. Humihty and self-
distrust inculcated. The folly of sectarian contractedness
of mind, when all the intellect of the church, and the
entire provisions of the covenant of grace, are intended
for our profit in common. The true point of view in
which the apostles would be regarded : all their faculties
were derived from, and dependent upon, Christ; they
themselves were but the servants and stewards of the
Lord, and solemnly aUve to their great responsibiUty.
C. Ilcncc, to have their names made the mere ensigns
SYNOPSIS OF THE APOSTOLIC EPISTLES. //
of party, could not but be grievous to tliem. Such dis-
tinction no part of their destiny. Their experience was
that of abasement and suffering. He reminds them of
these truths from a principle of parental affection.
7, 8. After speaking of the mission of Timothy, and of
his own contemplated visitation, the apostle proceeds to
his judgment of a notorious cause of scandal in the church
at Corinth, in the fact, that a member of it had contract-
ed marriage with his own mother-in-law. The apostolic
sentence upon this offender. An earnest exhortation to
the church, redeemed by the sacrifice of Christ, to cleanse
itself from moral defilement ; and, without affecting a
misanthropic seclusion from human society in general, to
discountenance, nevertheless, the irregular conduct of lax
professors, by entirely abstaining from communion with
them.
0. Adjudicature and decision of their occasional differ-
ence, to be sought in the courts of the church, rather than
at the Heathen tribunals. Competency of the church to
arrange these matters. These quarrels were disgraceful to
themselves, and a cause of scandal in the eyes of the world ;
inasmuch, too, as they involved injustice on one side, they
compromised the religion of the parties engaged in them,
and endangered their very salvation. Yet, the faithful
warning given here is joined with the encouragement to
aspire to a more hopeful state, from the consideration of
what grace had already effected in some of them.
10. Against sensuality: — a most solemn exhortation.
1 1 . Counsels respecting the married life. While the
position of the church at that time rendered celibacy not
inexpedient, the marriage-bond already subsisting, though
between Christian and Heathen, was to be regarded as
inviolate.
A Hebrew convert should not be required to renounce
the external prerogatives of the Abrahamic vocation, nor
78 PROLEGOMENA.
a Gentile to conform to the peculiarities of Judaism. The
essence of reUgion does not exist in these things ; neither
is it identified with secular freedom or servitude, as such.
The slave and the freeman, if numbered with the saved,
are on one moral elevation as the ransomed servants of
Christ.
12. The advices relating to celibacy and marriage are
here amplified, and apphed to specific cases.
13, 14. We are to regard the conscientious scruples of
our fellow-disciples, even though it shall demand of us
the exercise of habitual self-denial. This principle is
exemplified with respect to the feeble-minded view which
some took of eating of the flesh of animals slaughtered at
the Heathen altars. This, though in itself a matter of
indifference, might nevertheless exercise a perverting
effect on the conscience of the weak, so as even to lead to
their final undoing. Alarming intimation of the power
of human influence, which in such instances may render
even redemption itself of no avail ; hence the reckless ia
these matters are in danger of sinning at once against the
soul and its Saviour.
St. Paul is led to assert, against the detractions of an
adversary at Corinth, the validity of his apostleship, and
his right to the temporal support which is due from the
church to those who serve it in the ministry ; but a right
that, in the case of the Corinthians, he had reasons for
placing in abeyance. But to this forbearance he attached
no merit : for he preached the gospel in obedience to an
inward conviction of obhgation, in the fulfilment of which
he laid himself out in manifold efforts and appliances
to gain men of every class ; while, in securing his own
salvation and obtaining the crown of Ufe, he used the
most strenuous effort, and submitted to every sacrifice.
15. The subject of meats sacrificed to idols resumed.
In exhorting these Christians of Corinth to abstain from
SYNOPSIS OF THE APOSTOLIC EPISTLES. 79
participating in whatever would give countenance to the
idolatry of the masses around them, St. Paul shows that
their privileges of baptism and the Lord's supper would
not (as seems to have been inculcated by some false
teachers) counteract the ill effect, either in themselves or
others, of their having fellowship with sin ; for example,
attending an idol temple, and joining there in a feast on
a sacrifice offered to the demon gods. To prove this, he
reminds them of the case of the Israelites, baptized with
Moses in the cloud and the sea, and partakers of the
spiritual bread and the water of the mystic rock ; but who,
for participating with idolaters, were left to perish in the
desert. Hence they were to be careful, and to confide in
the Lord for strength to resist temptation.
16, 17. Be entirely separate from idolatry. To partici-
pate knowingly in its observances, is to be identified with
it. In this case our communion with Christ is at an end.
The two systems cannot coalesce. Meat offered for sale
might be bought without questioning whether it had been
slain by the knife of the Heathen priest. In like man-
ner, food spread before you at a domestic feast might be
eaten. But where a notification was given that the one
or the other had been consecrated at the altars, the Chris-
tian could not dare to partake, were it only for the sake
of others. We are not to insist on our own liberty, where
others may be benefited, and God glorified, by our self-
denial. This was the apostle's personal rule, which he
recommended to their own imitation.
Here begins a series of instructions on certain pro-
prieties in their public religious services, which had been
more or less infringed among them. The first relates to
the personal appearance of those who prayed or prophe-
sied in the assembly. The men had begun to officiate
with the head covered with a cap or turban, or veiled
with a tallithi after the manner then recently introduced
80 PROLEGOMENA.
into the synagogue, and continued among the Jews to our
own time. The women, on the contrary, who (during those
years which intervened between the first opening of the
gospel dispensation and the completing of the provisions
for the perpetual edification of the church, in the full
canon of inspired scripture and the estabhshment of a
regular ministry) were, in common with men, made
recipients of the prophetical gifts of the Holy Ghost, and
spoke as moved by him, now prayed or prophesied with
the head uncovered, thereby violating the long-settled
notions of propriety, and exhibiting a resemblance in this
particular either to persons of immoral life, or to the priest-
esses in the Heathen temples. But this unusual habit
was not only counter to the received usages of society,
but to a beautifid symbolism of nature itself. The
veiled brow was also the emblem of the virtuous and
honourable subjection of the wife to the husband. For
the divine law of subordination by which man is sub-
jected to Christ, and Christ himself, in the mediatorial
economy, to God, gives the husband a relative superiority
to the wife. The adulteress was punished by being de-
prived of the tresses of her head. But the Christian
woman who unveiled her head in public, reduced herself,
in the eyes of the Heathen, to the same appearance of
dishonour. But recognising the principle of subordina-
tion to her husband, she should be veiled in the assem-
bly, having the token of power or authority on her
head ; and that not merely from acquiescence with human
custom, but religiously, and in the faith of unseen spec-
tators, in the presence of celestial spirits in the temple of
the Lord. (Heb. i. 14 ; Isai. vi. ; Eccles. v. 6 ; 1 Peter
i. 12; Rev. iv. 4 — 6.) This relative subordination does
not imply an essential or natural inferiority in the wife ;
for both husband and wife are equally dependent on the
divine mercy.
SYNOPSIS OF THE APOSTOLIC EPISTLES. 81
Another cause of deterioration arose from tlieir irregular
and unwarrantable practices in the celebration of the
Lord's supper. Though assembled under the same roof
for this expressive manifestation of Christian unity, they
allowed the spirit of partisanship to unfold itself in the
formation of sections or coteries, (polagiithe, **dindings,")
each of which communicated apart from the others. At
the same time the sacrament of the holy supper was
profaned, by being joined with, or made the conclusion
of, a social feast, each person bringing his own viands to
the place of assembly ; by which practice it often occurred
that the poorer members sat in hunger, while the rich
were enjoying a plentiful repast. [Observe the reference
in this paragraph to the Christian Sunday.]
The apostle, having rebuked this unseemly custom in
decisive terms, proceeds to point out the true import of
the Lord's supper. It is not an ordinary social repast,
but a rite which sets forth a divinely appointed and per-
petual memorial of the atoning death of the Lord Jesus,
and that through all the ages of time till his advent in
glory. In the bread we are to discern the Lord's body ;
in the cup, the New Tetsament in his blood. The
worthy improvement of this privilege will require, there-
fore, a composure and thoughtfulness of mind to which
the habits now reproved were altogether unfriendly. They
had already felt their injurious effects, and were now
earnestly warned to abandon them.
18 — 22. Those were the days of p^apio-jaara, "the
miraculous gifts of the Holy Ghost ;" by which, as by a
divine signature, the gospel dispensation was fully and
finally authenticated. With these preternatural faculties
of prophecy, healing, speaking, and interpretation of lan-
guages, &c., several members of the congregation at
Corinth had been endowed. But such gifts, in them-
selves, distinct from the sanctifying graces of the Holy
E 5
82 PROLEGOMENA.
Spirit, had not been so received as to have improved the
dispositions of some of the parties intrusted with their
exercise. Through the infirmity of human nature they
had been perverted, so as to have become the cause of
self-exultation in some, and of envy in others. He who
was greatly gifted despised him who had received no spi-
ritual power, or one inferior to his own. Against this
odious state of things St. Paul next directs his discourse.
After reminding them of their debt to divine mercy, in
the contrast of their former with their present state, and
laying down as a principle, that the prophetic spirit was
given to the church as a witness of the Messiahship and
divinity of the Saviour, he shows, that as all those gifts
were alike divine, being each communicated by the Holy
Spirit himself; and that as they had been distributed
solely according to his sovereign will, the recipients of
them stood upon the same level, equally and alike obli-
gated to grace. Among such, pride and self-glorification
should be utterly unknown. The sinfulness of their dis-
sensions on this subject became more apparent, by the
consideration that these gifts had been bestowed in such
a manner as to prove that the church was one body or
living system, and ought therefore to have led them to
cultivate oneness of spirit ; whereas, their conduct had
rendered what presented the greatest motive to una-
nimity, a cause of ahenation and strife. iMoreover, that
very disposition of love, of which they had proved
themselves so unmindful, is in its own nature more
intrinsically excellent than gifts or achievements the most
brilliant or ostentatious. This leads to the apostle's
sublime cloge of love, with the exhortation to follow after
it. And, with regard to the gifts of the Spirit, if they
were emulous of them, they should desire such as would
tend most effectually to the common edification. This is
illustrated by a comparison between the benefits attend-
SYNOPSIS OF THE APOSTOLIC EPISTLES. 83
ing discourses in the congregation in unknown languages,
and the exercise of the gift of prophecy ; the latter term
describing not only predictive oracles, but the oral com-
munication of Christian instruction in general. Then
follow rules and precepts for the better regulation of this
branch of their religious services.
23. Whether from Sadducaic or Epicurean teaching,
sceptical difficulties had perplexed the minds of some of
the Corinthian Christians on the subject of a future
resurrection of the dead. St. Paul here addresses him-
self to the removal of these doubts : first, identifying the
doctrine of the resurrection essentially with the gospel
itself; next, affirming the incontrovertible fact of the
resurrection of Jesus, and some of the physical evidences
by which it had been authenticated. Thus the resurrec-
tion of the dead is possible, and is already proved. If
the dead cannot be raised, then Jesus cannot have risen,
the gospel is a system of falsehood ; the confidence of the
believer, the fidelity unto death of those who had already
died in the faith, and the all-enduring constancy of living
Christians, are equally in vain.
24. But Christ has risen ; and his resurrection is the
pledge and exemplar of our own. He is our federal head,
the new Chief of our race. His redeeming work is des-
tined to abolish the reign of death brought by the trans-
gression of the first Adam, and to achieve the literal
restoration of immortahty. This will be the crowning
act of his mediation.
25. Again: the resurrection of the human body will
be but an effect of the same divine power which is already
displayed in the productions of the natural world. The
reviviscence of vegetable forms before our eyes, as well as
the creation of animated nature, and the magnificent
spheres of the heavens, at the first, all attest the existence
and activity of His power to restore the wasted frame of
84 PROLEGOMENA.
man from the grave, whose will respecting it has been
already so clearly revealed in the words and works recorded
in the gospel. And as to the objection of the philoso-
phers, that a resurrection could not be desirable, on
account of the inherent incompatibihty between a spi-
ritual nature, like the mind, with inert and perishable
matter, the apostle shows that the bodies of the saved
will be hereafter invested with such attributes of incor-
ruptibleness, power, and splendour, as will render them
fit companions of the sinless spirit. The believer, then
fully saved, will be transformed into the likeness of the
incarnate God.
Such surpassing blessedness is not only to be the por-
tion of the holy dead, but of the faithful also who shall
be alive at the advent of the Lord. In the steadfast
expectation of these great reahties, the Christian already
triumphs over death.
This whole discourse on the certainty, the nature, and
the time of the final change and glorification of the saved,
is dehvered with a solemn grandeur of language, possible
only to a man divinely inspired.
26, 27. Directions on the contemplated bounty of the
church, for the distressed Jewish Christians in Palestine.
The apostle's personal movements. Counsels to fidelity,
unanimity, and order. Salutations. He who loves not
the Saviour, is accursed.
SECOND EPISTLE TO THE CORINTHIANS.
This was written from Macedonia, about a year after
the date of the first epistle, and was sent to Corinth by
the evangehst Titus. Compare 1 Cor. xvi. 8 ; Acts xix. ;
2 Cor. i. 8; Acts xx. 1, 2.
i. The salutation of grace and peace. Devout breath-
ings of a mind alive to the sorrows and consolations of
SYNOPSIS OF THE APOSTOLIC EPISTLES. 85
the church. Our disciphne of grief and joy is designed
to be sanctified to each other's edification. This, too, is
an element in the communion of the saints.
2. Recent painful exercises in Asia. St. Paul's assur-
ance of the conviction entertained by the Corinthians of
his apostolic integrity, and the godly and inviolable sin-
cerity of his intentions regarding them.
3. He now passes to the particular case of the oflender
at Corinth, which had caused him and many of them-
selves so much anxiety, and afiirms the sentence of abso-
lution.
4. The progressive triumphs of the gospel through the
agency of the apostolate. Results of its administration,
— endless life, or perdition. Superhuman character of
the work. The apostles spoke directly from God. Those
to whom he was then writing, living witnesses of the
divine energy attending their word.
5. The authority and qualifications for this work of
divine origin. Its transcendent excellency set forth by
a contrast with the ministry of the law.
6. Entirely devoted to their work, the apostles laboured
to accomplish the charge graciously intrusted to them ;
in giving full manifestation to that truth whose judicial
concealment leaves the soul of man in hopelessness, and
that because it is the gospel only which brings the know-
ledge of a Saviour.
7. The true evangelist bears an inestimable treasure in
an earthern vase. But the grandeur of the eiFects pro-
duced by the gospel, proves so much the more clearly
its divine origin. The apostles, in pursuing their great
career, were conscious of the presence of their Lord to
sustain and render them triumphant. Their devotion
to the cause of Christ universal and unending. Their
wasting labours were accompanied by the presentiment
and expectation of martyrdom ; yet an interior life was
86 PROLEGOMENA.
unfolding its supremacy within them, and uplifted them
already over affliction and the grave, in enabling them
to identify a personal relation to eternity and glory.
8. These anticipations of immortal Hfe were attended
also by a profound conviction of responsibility. The tri-
bunal of Christ is before them and all men.
9. Their strenuous efforts, with these prospects, to
save souls, encouraged and animated by a sense of the
boundless love of Christ, as Redeemer of all men ; and of
love to Him who had an illimitable right to theu' devoted
service. They no longer existed for any other end. The
glorious truth of the gospel now possessed them, and the
God from whom it comes had commissioned them to
make it manifest.
10. The true nature of the evangelic ministry, and the
substance of the good tidings it makes known, stated in
terms few, but solemn and comprehensive. Exhortation
to the immediate and full improvement of the day of
grace : and to such as were engaged in the agencies of
the gospel, to a self-denying, enduring, and laborious
fidelity.
11 . To the church : Show that you appreciate such a
ministry. Be separate from the world. Be in earnest
for the better portion, the blessedness unveiled in the
promises of God ; and prove your interest in them by
their sanctifying power in your life.
12. The apostle expresses the consolation which the
proved repentance of the Corinthians had given him.
Characteristics of genuine penitence. St. Paul's happi-
ness in their full reconciliation.
13 — 1.5. Details on the contribution for the distressed
saints at Jerusalem. The conduct of the iMacedonians
worthy of imitation ; above all, the divine example of the
Redeemer himself. The church at large to cultivate
a cheerful and spontaneous beneficence. The brethren
SYNOPSIS OF THE APOSTOLIC EPISTLES. 87
accredited to the Corinthians for the accompUshment of
the present work of charity. Practical suggestions for
carrying it into effect.
16. St. Paul now proceeds to vindicate his apostleship
against certain doubts which had been propagated against
it by an adverse party at Corinth. He asserts the pos-
session of a judicial power to demonstrate it, which he
would nevertheless prefer to keep in abeyance. In this
he intimates a contrast between the dispositions of him-
self and his antagonists. Corinth was within the limit
of the continually widening sphere of his ministerial
labours. His aim was the divine approval, and if he
gloried he would glory in the Lord.
17. In the statements he was about to make he did
violence to his own sense of Christian dignity, that they
might be disabused of the prejudices excited against him
by unworthy men, and which they could entertain only
to their own spiritual disadvantage. Had his opponent
preached the truth, and proved himself a genuine minis-
ter of the Christian dispensation, their reception of him
would have been commendable ; but even then Paul
would have had the greater claim on their attachment.
He held rank with the most eminent of the apostles, and
had gratuitously preached the gospel at Corinth ; not
only to show his own disinterestedness, but from a prin-
ciple of love to them in protecting them from the rapa-
city of those who would have taken advantage of the
circumstance of the apostle's receiving money, to make a
prey of them. Such designing deceivers are ministers of
Satan.
18. St. Paul now shows, not only his equality with
these Jewish disturbers of the church, but his superiority
to them ; not merely in labours and sufferings, but in
having received peculiar revelations, and having been
made the subject of a mysterious rapture into the hea-
88 PROLEGOMENA.
venly world. In connexion with these events he men-
tions some of the deahngs of divine providence and grace
in the disciphne of his own soul. In alleging the evi-
dences of his apostleship, he appeals to the miraculous
credentials with which he had authenticated his mission
among them : for he had made the same proof of his
ministry at Corinth as in other churches ; dealing with
them as with similar communities, with the difference that
he uniformly refused to receive any thing from them.
19. In having so fully discussed this painful subject,
he had laboured to create a better understanding between
himself and them ; so as that, when he should visit
Corinth, his intercourse with them might not be afflic-
tive. Nevertheless, were the obstacles which had mili-
tated against the peace of the church unremoved, he
would then be constrained, by fidelity to his apostolical
trust, to exercise those judicial prerogatives and powers,
with which he had been supernaturally endowed, as an
ambassador of the Lord. He fervently exhorts them to
adopt and persevere in the better course, and pronounces
upon them the plenary benediction of the new covenant.
THE EPISTLE TO THE GALATIANS.
Compare Acts xvi. 6, cir. a.d. 53 ; Acts xviii. 23, cir.
A.D. 56. The Epistle was probably written between
these two dates, (compare chap. i. 6,) and from Corinth
or Ephesus.
1. The inscription indicates the true source of the
apostolic authority ; and the salutation, the great privilege
of the church. All the faculties and blessings we have
received, are to redound to the honour of the Divine
Benefactor. Distress of St. Paul at the perversion of
these churches to a counterfeit gospel. To tamper with
the immutable truths of Christianity is to incur the divine
SYNOPSIS OF THE APOSTOLIC EPISTLES. 89
anathema. The true apostle rises above the fear of man,
and acts as the legate of the Almighty.
2, 3. History of events which prove that St. Paul had
not derived his ministerial powers from the other apostles,
nor exercised them in fealty or subordination to them.
Hence, his preaching, like theirs, conveyed a direct com-
munication from the divine Head of the church, and bore
a character of the highest authority.
4. The consequent folly and guilt of the Galatians in
swerving from truth so divinely authenticated.
5. The matter being so brought before them, the apos-
tle, having proceeded to unfold more at large the true
doctrine of the justification of man before God, expostu-
lates with them on account of their unfaithfulness to it.
Justification by faith, which has been the way of salva-
tion for lost man from the beginning, exemplified in the
case of Abraham. There is no other way of obtaining
pardon ! The broken law of God accurses all who have
not taken refuge in the redeeming work of Him who was
made a curse for us.
6. The intermediate or ectromatal dispensation of
Moses did not nullify the covenant of grace (made in
effect with Adam after the fall, and) ratified with Abra-
ham ; but served to prepare the way for the more full
developement of that covenant in the gospel day.
7. A survey of our glorious privileges as the adopted
sons of God, through Christ, sets in a stronger light the
infatuation and wickedness of losing them by lapsing
from the faith.
8. 9. Apostolic reproof. Allegorical contrast between
the servile institute of Moses, and the free and ennobling
dispensation of the gospel. Exhortation to fidelity to the
privileges of the latter. Circumcision, the signature of
Judaism, involves an obligation to the observance of all
its peculiar requirements.
90 PROLEGOMENA.
10, 11. The gospel, the dispensation of the Holy
Spirit, who actuates the true believer in Christ, makes
him free from the depraved propensities of the carnal
mind, and sanctifies his dispositions and hfe. A test of
one's own Christianity.
The duty of mutual care, combined with personal vigi-
lance and humihty. The hearer of the gospel is to con-
tribute towards the support of the preacher. Solemn
motives to beneficence in general, and kindness to our
fellow-disciples in particular. The sum : all externals are
adventitious ; and in and by themselves wortliless, because
they cannot effect the interior renovation needed by our
nature itself. The atoning work of the Lord Jesus Christ
is an imperishable reality ; and the basis of the believer's
final, exclusive, and triumphal confidence. That all-sur-
rendering confidence sanctifies, and brings to the church
repose and blessedness.
THE EPISTLE TO THE EPHESIANS.
This is a pastoral circular, primarily intended, not
only for the Christians of Ephesus, but for the Laodicean
and other churches. It appears to have been written at
the time of St. Paul's first captivity at Rome, (iii. 1, 13 ;
iv. 1 ; vi. 20,) and dehvered at Ephesus by the evangelist
Tychicus.
1. Fervid expression of affection for the church, (Acts
XX. 1 7, 38,) and of gratitude to the God of their common
salvation, to whom, for his eternal design of mercy, the
means of its being accomplished, in the redeeming work
of his Son, the measures in which it has been hitherto
carried into effect in the pardon, sauctification, and in-
struction of the faithful ; and in that perfect consumma-
tion of good to be inherited by them in the new creation,
all glory for evermore belongs. Survey of the common
and ordinary experience of those who are saved ; they
SYNOPSIS OF THE APOSTOLIC EPISTLES. 91
hear the gospel of Christ, they believe in him, and are
thereupon renewed by the Holy Spirit.
2, 3. Such a work of grace having been begun in the
history of the Ephesian beUevers, St. Paul records his
prayerful anxiety for their growth in the spiritual life.
The majesty and sufficiency of Christ, and his relation to
the church. Review of our obligations to the mercy of
which he is the administrator. How we are saved. Sal-
tion entirely of grace ; provided equally for Jew and
Gentile, who, in and through the one Mediator, are admit-
ted alike to the advantages resulting from reconciliation
with God.
4, 5. Believers, whether Jew or Gentile, form one
communion, and are being builded into an eternal temple
of the Deity.
The apostle now expatiates on those unfolding pur-
poses of the divine mind for the evangelization and salva-
tion of the Gentiles, towards the accompUshment of
which he had himself been invested with the responsibi-
lities of the apostleship. The designs of Jehovah for
the restoration of mankind by Jesus Christ a source
of perpetual instruction (not only to man upon earth,
but) to the most dignified orders of the celestial world.
Magnificent conceptions of our privileges in Christ, em-
bodied in the sublimest strains of intercession and praise.
C. Thus called to a holy and everlasting communion
with God and his saints, we are admonished to seek with
diligence its realization, avoiding whatever is opposed to
it. The whole economy of grace both typifies and tends
to this beatific oneness. It was the object of the Re-
deemer's abasement and exaltation, and the end contem-
plated in all the provisions he has made for his church.
\Vc are cautioned against uncertain and deceptive theories,
and exhorted to cleave steadfastly to Christ, the living
head of the body of the saved.
92 PROLEGOMENA.
7. An entire alteration in the moral habits of the
inward and outward hfe would not fail to distinguish all
of them who had really received the gospel, from the
benighted and corrupt masses of Gentilism.
8, 9. Admonitions and exhortations grounded on this
principle.
10. Relative duties : husbands and wives. A won-
drous and affecting view of the union existing between
the Redeemer and his church by the analogy of this rela-
tionship. Parents and children. Masters and servants.
1 1 . Apostolic exhortation : the alarum, the foe, the
armour needed, the manifold prayer with which the con-
flict is to be urged. Intercession requested for the writer.
The mission of Tychicus. Benediction.
THE EPISTLE TO THE PHILIPPIANS.
A.D. 62. Towards the close of the apostle's captivity
at Rome.
1. Salutation to the ministers and members of the
church, whose spiritual welfare was the daily theme of
the writer's supplication and thanksgiving, while his
prayer for their progress and fruitfulness in true piety
was animated by the conviction that their perseverance
and full salvation were in accord with the purpose of
God.
2. Adverting to his own condition as a prisoner, he
shows that the cause of the gospel was even then being
advanced rather than retarded by his captivity. The
word of salvation was made known more widely. Preach-
ers had become numerous ; and though some acted with
sinister purposes, yet the very annunciation of the truth
was a cause of rejoicing. As to himself, he contemplated
the alternative of life or martyrdom, then pending in
his case, with a tranquil expectation of that higher beati-
SYNOPSIS OF THE APOSTOLIC EPISTLES. 93
tude to which death would conduct him, or of days
prolonged on earth in the service of his Lord. But
feeling persuaded that his life would be spared for the
further edification of the church, he anticipates the time
when he should see them again. He exhorts them mean-
time to aim at a conformity of conduct with the gospel,
and to united and fearless efforts for its advancement.
3. The self-denying spirit of love and humility in
which this duty was to be carried out, is illustrated by
divine views of the voluntary abasement and sacrifice of
the Lord Jesus Christ, and of his subsequent exaltation.
4. The grace which would enable them to attain this
state of character was already being given them by the
inworking of the Holy Spirit ; for their own salvation,
therefore, and for that of the benighted multitudes
around them, the Christians of Phihppi were to be prac-
tically in earnest.
5. St. Paul now cautions them against the Judaizing
error which was producing such deadly effects in many of
the early churches ; and exhibits in his own experience
and history an example ofi entire abnegation of all confi-
dence in personal advantages, or religious prerogatives
and observances, and of a perfect trust in the meritorious
work of the redeeming God, and a full surrender of him-
self to be conformable to him in life, in death, and in
the resurrection to come.
6. The apostle's ceaseless effort after perfection. He
is enabled to propose his own conduct for the imitation
of his fellow-believers. Portraiture of carnal professors ;
their terrible doom. The true teaching of the Holy Spi-
rit will excite in us all aspirations after entire sanctifica-
tion. The faithful are members of a supernal commu-
nion, and have the prospect and presentiment of a
glorified immortality.
Hence the present duties of cheerful perseverance.
94 PROLEGOMENA.
unanimity, and mutual help ; of thankfulness, self-pos-
session, and prayerful dependence on God, with which is
connected the promise of a perpetual and all-sustaining
peace.
7. ReHgion elevates and ennobles us. "We are called
to the attainment of high moral excellence. St. Paul
then speaks of the practical love of the Phihppians in
ministering to his necessities, and concludes the epistle
with thanksgiving to God, and benedictions on his
church.
THE EPISTLE TO THE COLOSSIANS.
By comparing chap. iv. 3, 15, with Eph. vi. 22, Col.
iv. 17, Philem. 10, and Col. iv. 9, it becomes apparent
that, like the foregoing, this Epistle was written at the
time of St. Paul's captivity in Rome.
1. Inscription and salutation. Devout feelings of the
apostle on having become acquainted through Epaphra
with the spiritual prosperity which had attended their
reception of the gospel. \
2. The habitual prayer of St. Paul for their advance-
ment in knowledge, wisdom, rectitude, and beneficence ;
with a strength to do and to endure, and with minds
pervaded with eucharistic gratitude for the inestimable
blessings and hopes of Messiah's kingdom. The God-
head, majesty, and mediatorial sufiiciency of the Lord
Jesus Christ.
3. The Christians of Colosse, who knew by experience
his power to save, are exhorted to persevere in the faith
of the gospel, with the ministration of which the writer
had been intrusted, and which, while it dispels the igno-
rance of God that had overclouded the mind in past ages,
makes known to us the riches of his grace, and brings
to the believer an especial interior revelation of the
SYNOPSIS OF THE APOSTOLIC EPISTLES. 95
Saviour, and, with him abiding in the soul, the assurance
of future blessedness. To bring every human being to
the participation of this good, the great design of the
apostolic institute. St. Paul's concern for their salvation
in particular, and for the spiritual prosperity of their
own and the sister church of Laodicea.
4. Exhortations and cautions to the same effect. He
who is united abidingly to Christ, is independent of the
world ; for in him the only Saviour is a divine plenitude
of good. That Saviour has satisfied the claims of justice
for us, and triumphed over our foes.
5. These Gentile believers are hereupon exhorted to be
on their guard against the devices of the false teachers
around them, and against any doctrines which seduce
them to the practice of the formalities of Judaism, the
Platonic homage to demons, or the useless mortifications
of the Pytliagoreans, all of which were adverse to the
spirit and design of the gospel revelation.
6. 7. Our experimental interest in Christ will be proved
in the heavenward tone of our dispositions. The re-
newed life tends upward. If we have life in Christ our
affections will make their home on high, because He is
there. It is this which makes true piety so inexplicable to
the man of mere sensualism. But at the last advent the
mystery will be solved. What the unbeliever now denies,
because he cannot see it, will then have visual demonstra-
tion. But every one who has this solemn hope of glori-
fication with the sons of God will be anxious to be made
altogether meet for it by being cleansed from all filthiness
of the flesh and spirit, and being renewed in the moral
image of the Lord. Practical exhortations to mutual
love, and efforts for the common edification ; to the fulfil-
ment of the relative duties ; to prayer and intercession ;
and to watchful endeavour for the conversion of the
unsaved.
96 PROLEGOMENA.
FIRST EPISTLE TO THE THESSALONIANS.
The gospel was first preached in the city of Thessa-
lonica about a.d. 52 or 53. See Acts xvii. This is
considered the earliest of St. Paul's Epistles. It was
written when the church, then but recently founded, was
suffering persecution.
1. Exordium. Their conversion and steadfastness a
perpetual cause of gratitude to the apostle and his fellow-
labourers. Retrospection: (1.) The experience of the
flock. They had heard the divine voice in the gospel,
and had obeyed. Their adherence to the truth had al-
ready been the means of promoting the spread of it in
the surrounding regions. (2.) The conduct of their first
pastors among them, demonstrative of their perfect sin-
cerity as the avowed messengers of the Lord.
2. The effect of their reception of the gospel the same
in them as in all behevers. In their case, too, a simi-
larity of experience with the other early Christians, in
the endurance of persecution. The hatred to Christian-
ity which had been elicited in the conduct of their Gentile
persecutors, appeared with still greater aggravation of
guilt in that of the Jewish opposers of it in Judea.
Their impending doom.
3. In knowing their exposure to the ordeal of perse-
cution, St. Paul's anxiety for them had been augmented.
The sending of Timothy, and the consolation afforded by
the intelligence he had brought of their perseverance in
the faith. He yearns to be with them himself.
4. He now reminds them that further and final perse-
verance demands progression ; and exhorts them to ad-
vance. Counsels tending to this, on sanctification, and
purity of life, brotherly love, self-composedness, and
habits of industry.
5. As from the precincts of the grave, the hand of
SYNOPSIS OF THE APOSTOLIC EPISTLES. 9/
inspiration then points some of them who had been be-
reaved, to the glorious immortaHty to be enjoyed by the
risen dead in Christ, and by transformed believers, at a
day which is swiftly approaching. The rapture of the
saints at the coming of the Lord distinctly foretold.
Theorizing on the time of this great event, of infi-
nitely less importance to us than being in earnest to be
ready for it. The very uncertainty of the day an addi-
tional motive to vigilant effort. The provisions of the
gospel insure the triumph of all who are thus disposed.
6. Practical teachings to the same effect. St. Paul's
sohcitude that all the disciples might become acquainted
with the written word. Benediction.
SECOND EPISTLE TO THE THESSALONIANS.
Written not long after the first letter, probably from
Corinth. Though still persecuted, the church remained
faithful.
1. The judgment of God in bestowing upon th^m the
blessings of his kingdom proved to have been unerring, in
their manifested fidelity, charity, and patience under
persecution and affliction. But while they could look
forward to the eternal repose of the saints, their adver-
saries were already condemned to a fiery retribution, to be
inflicted at the coming of Christ to be glorified in the
consummation of his saving work in the finally faithful.
Such expectations excite to prayer.
To remove erroneous impressions regarding the sup-
posed nearness of the second advent, the apostle shows
that before that great event there would be unfolded in
the church a process of apostasy, and the tyrannical
reign of an antichristian power, whose establishment
would be effected by Satanic influence, and whose de-
struction would require an express interposition of the
98 PROLEGOMENA.
Almighty. Portraiture of tlie papal antichrist. The
perilous state of such as adhere to him. Those who are
wilHng to shght the truth must fall under the power of
error, and be undone.
St. Paul encourages the Thessalonians to persevere.
He asks their prayers for himself and his associates in
the ministry. He cautions them against an error in
practice which some among them had fallen into, of re-
laxing their attention to the ordinary duties of life, on
the supposition that the day of judgment was impending.
He reminds them of his own example when among them,
and directs that the disorderly and idle should be visited
with salutary discipline. Yet discipline was to be wielded
in the spirit of love ; final excision from the church being
regarded by the apostle as the last of earthly calamities.
The reclaiming and restoration of offenders should be
ever kept in view. (2 Cor. ii. 6 — 8 ; Gal. vi. 1, 2.)
THE FIRST EPISTLE TO TIMOTHY.
Compare Acts xiv. 5, 6, xvi. 1 — 3 ; 2 Tim. i. 5 ;
iii. 15; 1 Tim. iv. 14; i. 18; iii. 14; 2 Tim. i.
This epistle was probably written from Macedonia,
about A.D. 65, some short time after St. Paul's Hbera-
tion from Rome.
1 . One great purpose of his having been established at
Ephesus was the preservation of the church from false
doctrine, and especially from the superstitious teachings
of the Judaizers.
The law which is fulfilled in love levels its terrors only
against the wicked ; and, regarded according to its true
nature and design, is a good invaluable. This is the
view which is taken of it in the gospel, of which the
writer had been appointed an apostle. The matchless
SYNOPSIS OF THE APOSTOLIC EPISTLES. 99
mercy of God towards all men in Christ, and towards
Paul in particular, who, according to his subjective per-
ceptions of the evil of sin, had been the guiltiest of the
race. The grace thus abounding to the chief of sinners
calls for the praises of eternity.
The apostle in proceeding to deliver his charge refers
to the prophetical designation of Timothy to the evan-
gelical office, as an encouragement to the faithful dis-
charge of its mighty duties. He must expect to have to
maintain a conflict with opposers.
2. Prayer precedes all duties. All men may pray, and
be prayed for, because all are redeemed. This is the
testimony of the gospel. The simple and tranquil dis-
positions friendly to prayer are to be carefully cherished.
Counsels to this effect, to men and women.
3. Maxims on the qualifications of true bishops, and
ministers. Sanctity and glory of the church. The
mystery of the Incarnate God. Characteristics of a pre-
dicted apostasy from the first faith. (Compare 2 Thess.
ii. 3 — 11.) Exhortations and encouragements.
4. On personal conduct. Study ; read in order to
teach. Cidtivate the intellectual and spiritual life. To
retain his gift by using it. Great motive to diligence,
the salvation of himself and of his hearers.
Church administration. Conduct to the flock, respect-
ful, affectionate, and pure. Regulations regarding the as-
sistance of impoverished widows. Precepts to be observed
in the supervision of the presbyters. Their subsistence ;
adjustment of complaints ; open reproof of the culpable.
Caution in appointment to the ministry. A word on
the preservation of his physical health.
5. Discrimination of character necessary. Duties of
Christian servants. Beware of antinomian teachers. The
intrinsic and permanent wealth of true religion. Delusive
snare of worldly wealth ; the peril of such as devote
F 2
100 PROLEGOMENA.
themselves to the sole pursnit of it. Timothy earnestly
exhorted to a nobler career,
6. In words of extraordinary solemnity these inspired
counsels are made binding upon the conscience, in the
name of the supreme Ruler, and the coming Judge.
The evangelist to see that his administration be blame-
less, impartial, and admonitory to the rich as well as to
the poor ; thus fulfilling the trust confided to him, and
being vigilant against every theory and system which
would lead to the betrayal of it.
THE SECOND EPISTLE TO TIMOTHY.
Rome, a.d. 66, some weeks before St. Paul's mar-
tyrdom.
1. The benediction. Affectionate expression of per-
sonal sympathy and regard for Timothy, and for the
memory of the sainted Eunika and Lois. This imme-
diate interest in his happiness one motive to the pre-
sent exhortation. True Christian ministers derive their
strength from on high, and are invigorated for their work
by the gift of the Holy Spirit, who endues them with
power, benevolence, and the wisdom and decision neces-
sary to self-government and the regulation of the church.
The evangelist, therefore, was to bear up under any
opposition ; for the supporting strength which would be
faithfully given him was that of the omnipotent Saviour.
St. Paul had known this by experience, and was without
fear as to futurity. Timothy, then, was to be mindful,
in the first place, to adhere to the fixed principles of the
Christian doctrine. Episodically the apostle laments the
defection of some disciples known to them both, and
commends the steadfast friendship of Onesiphorus, with
fervent breathings for the everlasting salvation of himself
and household. Secondly, he was to make provision for
SYNOPSIS OF THE APOSTOLIC EPISTLES. 101
the perpetuation of the true doctrine in Ephesus by the
investiture of rightly qualified men with the office of
teaching it.
2. Christian ministers should be exempted from secu-
lar affairs, and be supported by the church. Yet their
calling is not one of indolence, but of hardships. The
resurrection of the King Messiah the rallying truth
which animates, directs, and fortifies the zeal of his ser-
vants for the salvation of the church. As he lives, the
faithful, though martyred for him, shall Hve also ; as he
reigns, a crown also awaits them. On the other hand,
the reprobation of the faith-denier is equally certain.
Our fidehty will make all this difference in our destiny ;
the divine purposes being immutable. The preacher is
to make these truths the staple material of his teaching,
rather than topics of dubious and unprofitable character.
Every thing in the gospel institute bears directly on sal-
vation. Timothy hereupon admonished with regard to
his own ministrations. To aim at the full accomplish-
ment of the object for which the preaching of the gospel
was appointed ; not occupying himself and his hearers
with the vapid, yet mischievous, disquisitions of the
Judaizers or the heretics ; but building aU his doctrine
on the divinely-attested basis of revelation. This would
render him a vessel or instrument fit for the service of
the divine Lord of the temple.
Next, as to his personal conduct, he is exhorted to
self-denial, and progression in Christian excellence ; to
the maintenance of a pacific bearing and demeanour,
being instructor even to the deluded and perverse. So
far from being cast down by trials of this description,
he is forewarned of a coming time which will be distin-
guished by an unprecedented developement of wickedness,
and is to be ready armed for the strife.
3, 4. St. Paul reminds him of his own experience, as
102 PROLEGOMENA.
a veteran warrior in the conflict with evil. Every ser-
vant of God must be prepared for it. Timothy solemnly
urged to inviolable constancy to the truth revealed in the
scriptures ; — their inspiration and perfect sufficiency for
Christian edification and ministerial usefulness ; — to dili-
gence in preaching ; and to the putting forth of a reso-
lute antagonism against every indication of the approach-
ing apostasy. The apostle himself had a presentiment
of the close of his own career, and a full assurance of
glorification from the final Judge. He expresses an
earnest desire that Timothy would visit him at Rome,
(probably wishing him to be present at his last day).
Forsaken by Demas, and deprived, by their various mis-
sionary duties, of the presence of the other evangelists,
he longed for the solace which would be afi'orded by the
conversation of his well-tried friend, and the intellectual
refreshment derived from the books which he asks him
to bring. Caution against an adversary. Gratitude for
past mercies, and an upHfting of the heart in confidence
of the last victory.
THE EPISTLE TO TITUS.
This pastoral appears to have been written shortly
after St. Paul's release from his first imprisonment at
Rome, and, like the first to Timothy, was probably sent
from Nicopolis.
1. The inscription sets forth the origin and purpose of
the apostleship ; thus sealing the precepts now to be
delivered with a superhuman authority.
Titus is reminded of the end for which he had been
appointed to reside for a time as evangelist, or vicar of
the apostle, in Crete ; namely, to give, as his properly
commissioned co-adjutor, completeness to the church-
order of the believers there. The qualities of a presby-
SYNOPSIS OF THE APOSTOLIC EPISTLES. 103
ter stated, negatively and positively. The notoriously
vicious character of the Cretans, and the insidious agen-
cies of antinomian and Judaizing teachers among the
early flock in that island, demanded that Titus should
ordain to this charge only men remarkable for their vir-
tues, wisdom, and resolute courage. In these circum-
stances it behoved the evangelist himself to give in his
preaching a distinguished prominence to the raoraUties
of the gospel, and to urge upon the aged and the young,
upon servants and subjects, the relative duties of their
several stations in life.
2. This practical developement of the social virtues is
a necessary consequence of the right reception of the
truth as it is in Jesus. Redemption itself does not ac-
comphsh its objects in us, but by dehvering us from sin,
and sanctifying us to the service of God. This delight-
ful transformation had already been effected in some
whose former state was one of ignorance and folly, of
enslavement to sin and hateful depravity ; but who were
now the subjects of the Holy Spirit's regenerating work,
and were hving in the enjoyment of the peace and hope
of the forgiven children of God. Hence the doctrine of
the natural relation of good works to true faith is incon-
trovertible in itself, and indispensable as well as advan-
tageous to every Christian community.
Cautions given against trivial controversies. No in-
tercourse between the faithful and a confirmed heretic.
Minor directions, and the concluding wishes of the friend
and the apostle.
THE EPISTLE TO PHILEMON.
Philemon was a Christian of Colosse. The letter
was written from Rome, in the ninth year of Nero, a.d.
65.
104 PROLEGOMENA.
Commendation of Philemon's personal religion, his
faith, love, and beneficence ; the knowledge of which
gives the greater confidence to the writer in his interces-
sion for Onesimus ; intercession for which he would not
substitute apostolic command, but would ojBfer it on the
behalf of the repentant and converted slave by affection-
ate entreaty. The change effected in Onesimus by the
renewing and adopting grace of God had rendered him a
man of moral worth, and entitled him to the kind con-
sideration of his once-injured and offended Master. St,
Paul begs the latter to feel on that subject as he did ;
pledges himself that Philemon shall lose nothing by the
past misconduct of Onesimus, (though this is done not
without a delicate allusion to the spiritual obligation of
Philemon to himself,) and expresses his utmost trust in
the affection of his friend for the full concession of this
request. The letter concludes with an intimation of an
approaching visit from the apostle, who entertains hopes
of his speedy release from (his first) captivity at Rome.
THE EPISTLE TO THE HEBREWS.
The authorship of this profound and beautiful dis-
course has been a subject of voluminous discussion.
But, with all deference to the learning and ability which
have been employed to invalidate the common opinion
that assigns it to St. Paul, I confess that nothing on that
side has succeeded in rooting out the early sentiment of
my mind, that the pen of inspiration which traced these
sublime teachings was held by the hand of the great
apostle. With no inclination to review this controversy,
we may just mention, as apposite to the present work,
that the Syrian Fathers, with whom the Epistle to the
Hebrews was in high estimation, always considered it to
be the production of St. Paul ; and the Peschito, as we see.
SYNOPSIS OF THE APOSTOLIC EPISTLES. IU5
mcluded it in its canon. The early and intimate commu-
nication between the churches of Palestine and Syria,
"will give a peculiar importance to the views entertained
by the latter, both as to the authenticity and authorship
of this part of the New Testament.
Addressed at first to the Hebrew Christians in the
Holy Land, the treatise might have been written in Ara-
maic, and translated subsequently into Greek either by
the original author, or by some man of the apostolic
school.
To fortify the tried believers of Judea, who were
exposed to great temptations from the old associations of
their ancestral religion, and from the hatred of their
unconverted countiymen to the faith of Jesus, and to
obviate as well the prejudices which were hindering many
of the Jewish people from embracing the gospel, the
apostle, in the dogmatic part of the discourse, shows the
divinity of the Christian religion as a mediatorial dispensa-
tion of the divine government, to which the merely prepa-
ratory system of Judaism was to give place for ever. The
old dispensation, ushered in by the ministry of angels,
and promulgated by a human mediator, exhibited only a
succession of emblematic sacrifices, ofiered by an imper-
fect and transient priesthood. But in the new economy
we behold the administration of One who is more excel-
lent than the angels, being himself the brightness of the
glory of the Divine Essence ; a Mediator not merely hu-
man, as Moses, who acted only as a servant ; but divine
in his nature, and ruling over the house of God as the
Son ; a great High Priest, who fulfilled in reality all
which the ministrants at the Aaronian altars performed
but in symbolic show, and who now saves to the utter-
most all who come unto God by him.
1. The glory of the Lord Jesus Christ. lie is the
begotten Son of God ; the representation and resplend-
F 5
106 PROLEGOMENA.
ence of his being and perfections ; the Creator, Upholder,
and Possessor of the universe ; — yet, the Prophet-Teacher
of man, the Propitiation for his sins, his Mediator at the
Father's throne.
In referring to the scripture evidence on this all-
embracing theme, the writer shows that the personal
dignity of Jesus is represented by it as infinitely tran-
scending that of the highest orders of created beings.
Angels are but ministering spirits ; Jesus is the Son, and
declared such by the Father himself, who proclaims the
sovereignty in which the Saviour is arrayed both legiti-
mate and eternal.
What a celestial greatness, then, belongs to the gospel !
It is in every sense a divine revelation ; for in it the
mind of God was spoken to mankind by God himself in
the person of his Son ; and, when carried forth to the
world by his commissioned ambassadors, was demon-
strated by the miraculous manifestations of the Holy
Ghost. How then ought we to hear it ? And, if it brings
us the sole proffer of salvation, who can escape that
neglects it ?
2. Angels are not rulers in the economy of grace,
[either in its present stage of developement, or in its future
consummation, when the universe is renovated. (Isai. Ixv.
17; 2 Peter iii. 13; Rev. xxi. 1.)] That prerogative is
held by Jesus. The objections levelled against his divi-
nity by the Jewish unbehevers, as that he was a man,
(compare John x. 33 ; v. 18 ; vii. 27,) destitute of secu-
lar dominion, (Dan. vii. 13, 14; ii. 44; Mark xv. 31,
32,) and subjected to suffering and death, (John xii. 34,)
are shown in this and the following section to be without
a basis. From Psalm viii. we are taught that the Mes-
siah was to be humbled, as well as constituted the pro-
prietor of all. In the history of Jesus they had seen the
spectacle of his abasement and the dawning of his media-
SYJ^OPSIB OF THE APOSTOLIC EPISTLES. 10/
torial glory. Besides, his sufferings were connected in
the purpose of God with our salvation, which required a
oneness of nature in the Redeemer and the redeemed ; a
reality foreshown in the Messianic oracles.
3. He could release us from the dominion of death,
only by coming under it ; and for this end he took our
nature with its capability of dying. He did not assume
the angelic, but the human, nature, with its Hability to
temptation and suffering, that he might expiate sin, and
be an object of confidence to his people as a merciful and
sympathizing High Priest.
The author now reverts to the prophetico-mediatorial
office of Jesus as the Apostle, as well as the Priest, of the
new dispensation, (the in-bringing of which involved the
abolition of that founded by Moses). But, in thus
abolishing the old and introducing the new, Jesus had
acted with a fidelity like that which Moses displayed in
the establishment of the former ; yet with this difference,
that the agency of Moses was that of a servitor, himself
a member of the great domestic establishment, whose
interests he arranged ; while Jesus acted as the Son of
God, possessed of the prerogatives of the Creator and
Lord of all. They are now reminded of the necessity of
apprehending and holding fast their personal interest in
the work of Christ by persevering faith. To neglect this,
notwithstanding our privileges, is to be reprobated ; for,
without respect of persons, the uttered decree of God has
excluded the unfaithful from the everlasting rest. In
laying this threatening to heart, we see the need there is
of being watchful.
4. In reading this section we should keep in mind,
(1.) That the natural posterity of Abraham typified the
saved people of God. (2.) That Canaan was an emblem
of the heavenly inheritance. (3.) The promise of Canaan
to Abraham's natural descendants involved and signified
108 PROLEGOMENA.
the guarantee of the better country to his spiritual child-
ren ; xctToi liocvoioLv, it was the evangelism of an everlast-
ing rest for the church. Accordingly, the apostle here
shows, that though such of Israel as believed and obeyed
under Joshua had entered on the enjoyment of Canaan,
there yet remains another and a better rest for the
spiritual Israel, the true people of God ; a rest which is
made known and proffered to us through the gospeL
But as the unbelievers in the wilderness fell short of
Canaan, so the faithless will be excluded from the hea-
venly country. These truths enforce the exhortation to
vigilance and steadfastness.
In appeaHng to the divine oath which excluded unbe-
lievers from the rest of God, he remarks, that it could
not refer to the rest of the sabbath, because they were
in possession of it already ; the sabbath having been
instituted from the creation.
And from the reiteration of the same oath by the Holy
Spirit in the time of David, when the natural progeny of
Abraham had been long ago introduced by Joshua into
the quiet possession of Canaan, he shows that there yet
remained a rest for the spiritual Israel, of which the
earthly sabbath, and the repose enjoyed in Canaan by
Israel after the flesh, were only shadows. This celestial
inheritance is enjoyed by the blessed who have ended the
toils of probation, and have ascended to the fruition of a
repose like that of God.
We are to beware, then, of an incredulity like theirs
who fell in the desert, and who could not enter the
natural Canaan because of their unbelief. The same
state of mind which shut them out from Palestine will
exclude us from heaven. Nor are we to forget that our
fitness for the great inheritance will be decided by the
high requirements of the revealed word, and by a Judge
who is omniscient and supreme.
SYNOPSIS OP THE APOSTOLIC EPISTLES. 109
The motives to perseverance are strengthened by
recalling and amplifying the truth, (laid down in the
first paragraph of the third lesson, chap. ii. 17, &c.,) that
in the incarnate Son of God we have a sympathizing
Friend and faithful Saviour. We are to lift our eyes to
the heavenly places, and, beholding a glorified High Priest
alive to the necessities of his people, are to apply to him
with the full confidence of faith for the help we continu-
ally need.
Our own intimate interest in the subject being thus
established, the apostle proceeds to unfold at large the
great characteristics of our Lord's priesthood, in the
divinity of its origin, its peculiar nature and denomina-
tion, its perfection, oneness, effectiveness, and perpetuity ;
the doctrinal representations of these magnificent topics
continually germinating with soul-awakening suggestions
to gratitude, confidence, and fidelity.
General statement on the nature of the sacerdotal
office. Application of it to Jesus, who was invested with
the priesthood by the decree of the Father. Testimonies.
His excellent qualification for it. He entertains a perfect
sympathy for the afflicted, having had himself the deep-
est experience of mental anguish, physical suff'ering, the
terror of death, and the toils of human probation. But,
with this indefectible compassion, he possesses an un-
bounded power to deliver and to bless. He has been
clothed with the divine prerogative to save, and to govern
whom he saves. Thus we find in him, in reality, that
solitary, supreme, and royal priesthood, which Melchi-
sedek of old set forth in transient adumbration.
6. In opening the typical signification of Melchisedek's
priesthood, the apostle finds himself at a disadvantage
from the inaptitude for such studies in some to whom
he was writing. They had not faithfully cultivated the
precious knowledge of the truths veiled under many of
110 PROLEGOMENA.
the phenomena described in the Old Testament. He
exhorts them to labour after maturity of Christian in-
sight. He who makes progress will not recede. Growth
in grace and knowledge is necessary to prevent apostasy,
from which, when fully reached, there is no return. The
backslider is on his way to a fiery end. Yet, of these
Hebrews had the apostle good hope ; but it was needful
they should be in earnest. How glorious our encourage-
ment to perseverance ! The consummate beatification of
the faithful is a certainty pledged by the oath of God.
This is a supporting principle, the validity of which has
been displayed in the entrance into heaven of Jesus our
Priest and Representative.
7, 8. From what is made known of the mysterious
priest-king of the patriarchal dispensation, — as, that he
held a sacerdotal relation to all the worshippers of the
most high God, that is, had an universal priesthood ;
that he was a royal person, a king as well as priest ;
that in the glimpses of him given in scripture he is seen
standing alone, in an isolated personality, separated from
the rest of men as to race, parentage, or genealogy, exer-
cising a sacerdotal function which was independent of
lineal qualifications or human authority, and sustained,
not for a defined term of years like that of the Levites,
but permanently, with a life of which there is no recorded
commencement or termination ; moreover, that he re-
ceived the homage of Abraham himself, who was blessed
of him, as the inferior is blessed of the greater ; and,
finally, that this Melchisedek was the appointed type of
the Messiah as the Son of God and our everlasting High
Priest, as is shown by the expressions of the divine
oracle in Psalm ex. ; — from all these particulars the
apostle elucidates the superiority of the royal priesthood
of Jesus to that exercised by Aaron, and proves as well
its perpetual duration.
SYNOPSIS OF THE APOSTOLIC EPISTLES. Ill
The virtual and actual abolition of the Aaronian minis-
try and ritual follows, as an inevitable consequence. If
this divine Messianic Priest is of another order and ano-
ther tribe than theirs, it is evident that they were not
intended in the purpose of God to be either exclusive or
perpetual. Nor might they : for their whole system was
ineffective for human salvation. Both they and their
altars were to pass away like shadows, to give place to
redemption in reality, and an immortal Redeemer. The
peculiar solemnity of his instauration to the priesthood
by the divine oath, which ever gives the imprint of
changelessness to the subject of it, demonstrates the
superiority of the covenant of which he is the sponsor,
to the Levitic dispensation, under which the priests were
constituted without an oath. They, too, acted in long
succession, by reason of the decays of nature and the
doom of mortality ; but our One High Priest ever lives,
and Hves to save for ever. He saves all who come to God
by him, perpetually interceding for them. To the vision
of faith he is revealed in a blaze of personal splendour,
sinless, supreme, divine in nature ; and as Mediator, per-
fect for evermore.
9, 10. The exaltation of the Lord Jesus at the right
hand of God, (chap. i. 3,) the apostle regards as a chief
or all-comprising evidence of the excellence of his priest-
hood. It demonstrates the acceptance of the sacrifice
offered by him for the human race. The scene of his
ministration is worthy of the perfection of his work ; he
is our Pontiff in the heavenly temple. His priesthood
implies, of necessity, the presentation of a sacrifice.
This could not have been performed in the temple on
earth, as the Aaronic institutions which had been or-
dained by God himself would have prevented it. If,
then, the divine oath has been fulfilled, and Jesus be a
Priest, he must have presented a sacrifice in heaven, that,
112 PROLEGOMENA.
namely, of which the oblations offered in the terrestrial
courts were divinely-appointed symbols.
Again : there was a representative relation between the
services of the Levitical priests and the dispensation of
which they were the ministers. In like manner the
ministry of Jesus is exponential of the new covenant. But
as the former system was virtually annulled by the pro-
phetic announcement of another which was to succeed it,
the admission of its inefficiency is inevitable ; while the
inspired notices of the covenant by which it was to be
displaced, by describing it as assuring a complete provi-
sion for the illumination, pardon, and sanctification of
mankind, array it in all the characteristics of consummate
excellence. So, the services of the Levite priests were of
necessity defective and transient ; but the ministry of
Jesus has a dignity proportionate to the grandeur and
perfection of the covenant of which he is Mediator. The
very name of the new covenant which God had given in
their own scriptures (Jer. xxxi. 31) to the Messianic dis-
pensation, would be sufficient to convince the unpre-
judiced of the Jews, that the abolishment of Mosaism had
been pre-appointed by the Almighty. But its abolition
implied its inherent defectiveness.
The proposition (chap. viii. 4 — 6) is now amplified.
Picturesque details are given on the economy and appa-
ratus of the tabernacle. The holy of hohes, the scene of
the especial presence of God. This shown to have been
inaccessible to mankind in general under the former dis-
pensation. The high priest himself was prohibited from
entering it except on the day of atonement, when he
went to present the memorial of expiation for his own
sins, and those of the people. The tabernacle and its
sacrifices, a passing delineation of the great work by
which the true High Priest, by the sacrifice of himself,
and his entrance into heaven, has wrought out the bless-
SYNOPSIS OF THE APOSTOLIC EPISTLES. 113
ings of eternal redemption. And as the inferior and
typical animal sacrifices availed for a ceremonial cleans-
ing of the Jewish votary, so the essentially sinless and
divinely-offered sacrifice of the Messiah must be abun-
dantly efficacious for our inward cleansing from sin, and
our entire sanctification to the service of the living God.
To accomplish so wondrous a redemption, and thereby to
prepare the faithful for this imperishable blessedness, was
the great purpose of his mediatorial undertaking.
11. But this must be accomplished by his death.
Sinners can only be restored to the favour, service, and
presence of God, by an adequate expiation. The eco-
nomy of mercy to our race is based upon redemption,
and the covenant ratified by that matchless sacrifice
whose blood is at once the price of our ransom, the sa-
tisfaction for our guilt, and the medium by which the
covenant itself becomes binding. Jesus the Lamb of God
is the victim by whom the covenant has been so ratified.
Of this transaction the blood- sprinkling at the inaugu-
ration of the terrene Levitical system was a foreshowing.
That system was rendered valid for its defined ends by
the sacrificial blood of inferior creatures. But the dis-
pensation of grace which actually saves, and brings us
to heaven, has its validity from a sacrifice costly beyond
thought, the immeasurably-precious atonement, through
the one offering, once for all, of the one only High Priest
who is now in heaven, and who will again appear, not to
suffer for sin, but to consummate the salvation of his
expecting people.
12. The merely-emblematic nature of the Jewish sys-
tem is proved from the ineffectiveness of its provision
for the actual and conscious remission of sin. The repe-
tition of the sacrifices at those altars betrayed, in those
who perpetually had recourse to them, an abiding sense
of un forgiven guilt. Such offerings had not, and could
114 PROLEGOMENA.
not have, the nature of a moral expiation for sin. But
the death of Christ was such an expiation in reaUty. Of
these truths there had been a standing testimony which,
for ages before the Messiah, had announced the virtual
abohtion of the first and figurative system, and the pre-
appointed establishment of the dispensation of grace,
with its real atonement, and all-sanctifying results. At
the altars of the tabernacle and temple the services of
the priesthood were incessant ; " they stood and minis-
tered daily : " but Jesus is enthroned at the right hand
of God, having by one all-availing expiation secured the
triumphs of his cause, and provided for the full and
endless salvation of the faithful.
13. If further confirmation were required, we have it in
the decree of God attested by the Holy Ghost, (Jer. xxxi.
33,) that in the days of the covenant of which Messiah
is the Mediator, his people shall be both forgiven and
inwardly sanctified. But the enjoyment of blessings like
these must demonstrate clearly such a complete reconci-
liation through the immanent efficacy of Christ's one
atonement as to render additional sacrifices for ever
unnecessary.
Here the strictly dogmatic portion of the discourse
terminates, and the inspired teacher advances to those
practical lessons of admonition and encouragement with
which the whole subject is so powerfully replete. We
are to improve the ineffable privilege of access to God
through the Mediator ; to persevere in our religious pro-
fession, and, with heartfelt convictions of the approach
of eternity, to be actively solicitous for the promotion of
one another's advancement in the Christian life.
14. For him who apostatizes from Christianity there
remains no hope of salvation ; there being no other
atonement for sin possible than that which he has volun-
tarily renounced. [This awful passage should be studied
SYNOPSIS OF THE APOSTOLIC EPISTLES. 115
in connexion with the parallel one in section 6.] The
Hebrew behevers are exhorted by the retrospect of the
past, and the stirring anticipations of futurity, to main-
tain their faithfulness till the supreme hour.
15 — 18. Perseverance will be the effect of faith,
which anticipates the blessed future, and substantiates
already what is as yet unseen.* This has been the prin-
ciple (which reposes upon the omnific will of God, the
invisible Cause of all visible existence) that, through all
the ages of time, has invigorated the servants of the Lord
for the highest enterprises, or sustained them in the most
painful discipline. To show us this, is one purpose of
the testimony which the scripture gives of their trials
and triumphs.f But if, under the disadvantages of the
gloomy ante-Messianic times, and in exposure in many
cases to the most formidable difficulties and opposition,
these heroes of faith maintained their steadfastness, how
much greater is our encouragement, who in the manifesta-
tion of the Redeemer's kingdom have in fulfilment what
they held only in promise ! [Apostasy on our part would
display a heinousness of guilt and disgrace possible only
to such as we, whose privileges are so much greater than
those enjoyed by our predecessors.] We have the same
* " For while those things which are in hope appear to be without
real existence, faith gives them subsistency ; or, rather, does not give
them, for it is in their own nature : for example, the resurrection is
not present, nor is it in subsistency ; but hope gives it subsistency
in our mind. This is the subsistency of things hoped for." — Chry-
S03T0M in loco.
•f " The very same manner of religion which Abraham followed
is practised now by Christians One and the same way of liv-
ing is common to us who have our name from Christ with them who
of old sincerely served God and were so dear to him. Hence that
perfect rule of religion which hath been delivered to us by the doc-
trine of Christ is neither new nor strange; but if we speak the
truth, the first, the only, and the true one." — Eusebius, Hist.
Eccles. lib. iv.
116 PROLEGOMENA.
end to achieve, but greater power to effect it. Both they
and we form one communion, developed under dispensa-
tions of grace which shine with increasing splendour to
the perfect day.
Let us then imitate the persevering faith of those who
have already won the prize, and who are now the spec-
tators of our triumph or defeat ; above all, looking to
Jesus, who is not only the author and perfecter of our
faith, but the exemplar for its patient and soul-possessing
exercise.
19. Nor shrink from the test, even if it come in the
form of utmost suffering. In this resolute temper of
soul, the ordinary trials of life will cease to surprise us.
Besides, we should look upon the present state as one of
discipUne. The government of God over the church is
parental ; and if we count it our highest interest to be
numbered with his children, let us not murmur at the
salutary treatment which children require from their
fathers, remembering the benefits by which it will be
followed.
20, 21. Thus, instead of relaxing, we will prepare for
further effort. Our safety lies in progression ; and to
trifle with the privilege of our heavenly birthright, is to
endanger the loss of it for ever.
As we read, there opens to our view a magnificent
panorama of the glorious realities of the New-Testament
state, as against the dark back-ground of the Sinaitic
dispensation. This vision comes before us to admonish
us, that the greater the excellency of the Christian cove-
nant, the more fearful will be the consequences of reject-
ing it. They who refused Moses perished. How much
greater the perdition of those who withdraw from Christ !
The introduction of the Mosaic dispensation partially
changed the aspect of the world ; but the final dispensa-
tion of the Messiah is destined to effect its entire and
SYNOPSIS OF THE APOSTOLIC EPISTLES. 11/
permanent renovation. We who have been permitted to
enter on the privileges of this last economy of grace,
must hold fast our interest in them in the service and
fear of a holy and sin-avenging God.
Practical exhortations ; fraternal love. Hospitality.
Sympathy with the afflicted. Chastity. Contentment.
Confident trust in Divine Providence. Imitation of the
saints who have finished their course. To us Jesus is
what he was to them, the immutable Saviour.
22. Be steadfast in the truth. Do not tamper with
the ceremonies of an abrogated Judaism. Let us be
willing to suffer shame for our fidelity to Jesus, and,
while aware that our soon -to-be-ended pilgrimage is
bringing us to an imperishable inheritance, we shall che-
rish a cheerful spirit of faith and hope which ever offers
its eucharistic sacrifices of praiseful words and beneficent
acts to the Father through the Son.
They are counselled to avail themselves of the in-
structions of their stated pastors, and to be conscientiously
observant of the discipline of the church. Both pastors
and people are living for a great account. In conclusion,
the writer entreats their prayers, and pours forth the
ardent wishes of his soul for their welfare in a benedic-
tion of impressive grandeur.
THE EPISTLE OF ST. JAMES.
This is an encyclical letter, intended at first for Chris-
tian behevers of the Hebrew nation who were living out
of Judea. There was a propriety in this design arising
from the relation sustained by the writer to the Hebrew-
Christian mother-church at Jerusalem. For though there
may be some uncertainty as to the author of this epistle,
it is difficult to arrive at any other conclusion than that
in which most men who have examined the subject have
118 PROLEGOMENA.
agreed, — that he was James or Jakub bar Halphai, sur-
named Zuro, the Minor, also Ahui da Moran, the brother
of our Lord, and the first president or bishop of the
Christian community in Jerusalem. Notices of him
wiU be found in Matt. xiii. 55, 56 ; Mark vi. 3 ; xv. 47 ;
compared with John xix. 25 ; 1 Cor. xv. 7 ; Acts xv. 13 ;
Gal. i. 19; ii. 9, 11 ; 1 Cor. ix. 5.
The epistle is supposed to have been written by him
shortly before his martyrdom, which took place at Jeru-
salem, about A.D. 62. The character of this discourse is
ethical and axiomatic ; it elucidates and enforces the
moral virtues, and will be always valued by the church as
an inspired exposition of some of the leading duties of
human life.
1 . He, who was himself approaching martyrdom, here
exhorts his Christian brethren to the maintenance of a
cheerful submission to the divine will in their present
trials, and a steadfast regard to the perfection which was
before them. He points them to the source from whence,
through beheving prayer, the grace they needed would
be bountifully conferred. The poor are bidden to rejoice
in the dignity to which salvation had raised them, and
the rich reminded of the instability of worldly greatness ;
while such of them as had suffered the loss of their pos-
sessions for the gospel's sake, are told of the crown that
awaits the confessors of the Lord. He then cautions
them against an error to which some had been exposed
from intercourse with heretical Jews, or Heathen so-
phists,— that the Deity is the author or instigator of sin ;
showing them, on the contraiy, the real origin, the ten-
dency, and the doom of sin, in any man. As for God,
his way is perfect. So far from being the author of sin,
he is the Father of lights, the cause unchangeable of all
good. He can sanctify, but not deprave. The regene-
rate have been renewed by him, to be made the most
SYNOPSIS OF THE APOSTOLIC EPISTLES. 119
excellent of his creatures. St. James now gives direc-
tions for the profitable reading of the word, and exhorts
them to the practice of it.
2. He cautions them against worldly respect of per-
sons either in their church-courts or their religious
assemblies, by despising the poor, and showing a servile
partiality to the rich, as such. This would interfere with
their integrity, lead to the violation of the divine law,
the incurment of guilt, and condemnation at the tribunal
of God.
3. Virtuous practice inseparable from true faith. A
man's expressing his assent to the truth of revelation,
and saying, *' I have faith," is not of itself a realization
of the scripture character of a believer. True believers
have been always known by their obedience, [it being of
the nature of genuine faith to work by love]. A mere
theoretic credence which has no hold upon the heart, and
no spontaneous and operative manifestation in the con-
duct, is no more the faith with which the gospel connects
the promise of justification than a corpse is a man.
4. Be not too prompt to undertake the ofiice of the
public teacher. Exercise habitual control over the
tongue. The bitter words of invective and contention
can never come from a heart imbued with Christian dis-
positions. Where the latter are not found, a profession
of Christianity is a lie against truth. The good man,
under the inspiration of a celestial wisdom, makes peace
in others, and enjoys it in himself.
Factious strifes in the church, as well as wars in the
world, are the fruit of human depravity. They shut
heaven against the voice of prayer, and perfect the aliena-
tion of the mind from God. [There is, probably, a
strong allusion here to the distracted condition of Jewish
society at that time, both in and out of Palestine. Com-
pare JosEPHus, Wars, book ii. chap. 17, 19, 21.] The
120 PROLEGOMENA.
humble and devout have so much the greater cause to
adore the grace which has made them what they are.
5. Exhortations founded upon the foregoing precepts.
A reverential acknowledgment of the divine will must
give a tone to all our plans of action, for a futurity of
which we are so entirely ignorant. The duties here
enforced are so plain, that they who neglect them are
without excuse.
An alarm to those of the rich who were living disre-
gardful of the laws of equity and temperance, the slaves
of sensuality, and the persecutors of the righteous. The
persecuted fortified in the patience of hope, and cau-
tioned against tempers which would not only tend to
mutual discouragement here, but bring condemnation at
the coming of the Judge. Remember the trials and
victories of the ancient saints. Not only avoid profane-
ness of speech, but cultivate a truthful and religious
simplicity in conversation. Advice to the prosperous,
and to the sick. Members of the church are to avail
themselves of mutual counsel, and the privilege of inter-
cession, keeping in mind the power of prayer, and the
mighty interests involved in the conversion and salvation
of the soul.
THE (first) epistle OF ST. PETER.
Though an extensive tradition regards the "Babylon"
from which this epistle was dated, (sect. 7,) as Rome
itself, under a figurative appellation, yet weighty con-
siderations render it more likely that the place whence
St. Peter now wrote was no other than Babylon in
Assyria. This celebrated city, immensely fallen indeed
from its ancient grandeur, was, nevertheless, at the time
(about A.D. 60) the home of a lingering population, of
whom a large portion were Israelites. (See Josephus,
SYNOPSIS OF THE APOSTOLIC EPISTLES. 121
Ant. lib. XV. cap. 2.) Hard by Babylon were the cities
of Seleucia and Ctesiplion, where Christianity won some
of its earliest victories. The "apostle of the circumci-
sion," who was probably labouring in those days among
the people on the banks of the Euphrates, wrote this
circular to the persecuted believers, whether Hebrew or
Gentile, in the various provinces of the Lesser Asia.
1. AVhile the terrors of persecution were thickening
around these followers of Christ, they are called to look
heavenward. The world was a scene of hostility ; but
they had an inheritance on high. Their tried faith
already enabled them to triumph. They would find in
blessed experience the great salvation which the Redeemer
had procured by his sufferings, the prophets had been
inspired to announce, and angels intently survey. They
were, therefore, to hold themselves in immediate prepa-
ration ; to seek to be sanctified ; to live in the spirit of
sojourners cherishing the faith and hope of the divinely
redeemed, and loving one another as partakers of the
same regenerate nature.
2. Hence it would be necessary to divest themselves
of all remaining dispositions of the carnal mind ; and
having already tasted the beginnings of salvation, to aspire
to the perfection to which they had been called in Christ,
as the priesthood and church of the living God.
3. They were to rise above the dominion of sensual
passions, which are always incompatible with the true
welfare of the soul ; and, being surrounded by the Hea-
then, who regarded them with eyes of prejudice and
hatred, to look to it that nothing in their conduct or
conversation should warrant the calumnies and accusa-
tions of disloyalty to the government, and vicious prac-
tices of life, which they so commonly circulated against
them. On the contrary, they were to make manifest
the beautiful morality of the gospel in their social rela-
G
122 PROLEGOMENA.
tions, bearing up under their unjust sufferings with a
temper Hke the Divine Martyr himself.
4. Counsels to wives and husbands, and to the members
of the church in general, on unanimity, sympathy, kind-
ness, gentleness, and patience. In returning good for
evil, the Christian is blessed. He has the benediction of
a special providence, and is happy even if called to
suffer.
5. Having shown how the believer is to comport him-
self with the adversaries of the faith, St. Peter, to
encourage them in the hour of trial, refers again to the
example of Jesus, who suffered in the flesh, and was then
exalted at the right hand of God ; and also to the case of
Noah, who was saved with his household while the world
of the ungodly perished ; (compare 2 Peter ii. .5, 9 ;) in
connexion with which topic he affirms, that it was Christ
who, by his Spirit, preached to the antediluvians in the
years preceding the deluge ; and that the w^aters on which
the patriarchal family were saved were a type of baptism,
which, to caution us against trust in it as a work, he
reminds us is not a mere external washing, but the expo-
nent of a genuine self-consecration to God.
Reverting to the example of Jesus, he exhorts them to
become imbued with the mind that was in him, and to
be willing to die for the truth. For he who has attained
this state, accounting himself dead, is emancipated from
the tyranny of sin, and henceforth hves to God. The
sensual world has already had too great a portion of our
life. It becomes us now to be finally separate from
those who are dead in sins, regardless of the opinions
they form of us. As for them who are thus passing with-
out thought to their last account, they had been left
without excuse by the gospel which had now been
preached. Wherever this has been done, men who per-
sist to live after the flesh will meet with a more condign
SYNOPSIS OF THE APOSTOLIC EPISTLES. 123
judgment ; while they who obey it shall live for ever with
the Lord.
6. But, whether saved or unsaved, the end comes to
all. Let us be prepared : and let the interval be sancti-
fied by charity, beneficence, and the improvement of the
various gifts and graces we have received to the glory of
the great Donor. Now, again, the apostle, in yet more
serious terms, addresses himself to fortify the courage and
enduring power of a people over whom the thunder-
clouds of persecution were gathering blackly. He lifts
up their view to the glory and blessedness which await
those who suJQfer for Christ, and with him. But if an
all-just God appoint or permit even his servants to sufier
now, what woes are in reversion for his enemies !
7. A charge to the presbyters : their duty and their
reward. To the flock : to cultivate a teachable disposi-
tion, the spirit of meekness, and a tranquil dependence
on the care of the Almighty ; to be vigilant against the
tempter, and steadfast in the faith. He combines and
concludes these admonitions with the expression of his
confident hope of their final salvation.
THE (first) epistle OF ST. JOHN.
The First " Epistle" of St. John is not, in the usual
acceptation of the term, a letter addressed to some parti-
cular community, but an inspired treatise, theological and
practical, intended for the edification of the Christian
church at large ; yet, with the special design of warning
the disciples of that early time against those incipient
heresies which were soon after classed under the common
name of Gnosticism.* The date of the composition is
* See MosHEiM, "Commentaries," cent. i. sect. GO; Neander's
"Church History," sect. iv. ; Gieseler, div. ii, cap. 2; Hagen-
BACH's "History of Doctrines," vol. i.
G 2
124 PROLEGOMENA.
unknown ; but the majority incline to tlie opinion that
it was just previous to the destruction of Jerusalem.
Many respectable critics, however, argue, that the apostle
must have written it as late as a.d. 90, or even 96, ni2:h
upon the close of his long and eventful life.
1. It appears from Irengeus, (a.d. 16/,) that the
Gnostics accused not only the presbyters of the latter
part of the first century, but the surviving apostles them-
selves, of having adulterated the primitive doctrine of
Christ by legalist commandments of their own. Blcentes
se, non solum presbyteris, sed et aj}ostolis superiores,
sinceram invenisse veritatem ; ajjosfolos aiitem admiscuisse
ea^ quce sunt legalia Salvatoris verba ; se incontaminate
et sincere absconditum scire mysterium.^ But St. John
sets out by affirming the contrary ; declaring that the
doctrine which he and his brethren then preached was
that which was from the beginning, and which they had
learned by personal converse with the Son of God ; (com-
pare chap. ii. 7s 13, 14, 24 ;) and that the present
discourse was designed to confirm them in, and lead
them to, the happiness to be enjoyed by the soul in the
full experience of the truth. At the same time he
condemns the error of those Gnostics, known in after
days by the name of Docetse, that the humanity of the
Saviour was not real, but phantasmal, by adducing the
personal testimony of himself and the other apostles,
that they had not only had visual but tangible evidence
of the reality of the Lord's incarnate nature. And
whereas the foundation of all our happiness is the know-
ledge of God as revealed in Christ, he elevates the mind
to the contemplation of the immanent glory of the God
whom they adored as infinitely holy, incorruptible, and
blessed ; and then shows that man, redeemed and sanc-
♦ Adv. Hares, lib. iii. cap. 2.
SYNOPSIS OF THE APOSTOLIC EPISTLES. 125
tifiecl, may have communion with him, and that there is
no other communion with the Deity than that which
makes us holy and happy. Nor is this a doctrine which
tends to drive sinners to despair ; for the same gospel
which reveals the sanctity of God, proclaims as w^ell his
redeeming love, and brings before us an effectual pro-
vision for the pardon and renovation of all who know
and confess their sins. The genuineness of our know-
ledge of a sin-forgiving God will become apparent in our
obedience to his law ; for union with Christ by faith has
its natural and necessary manifestation in conforming our
conduct to his own.
2. The heretics, as already said, charged the apostles
with adding new commandments to the Christian system,
and thus introducing the legal element into the gospel :
but the venerable writer here asserts, that the compre-
hensive commandment, to love our neighbour, enforced
by him, was the same which the disciples of Jesus had
had from the beginning ; the same, indeed, which had
been binding on the church of God in all past ages ;
though, considered in relation to the superior light of the
Christian dispensation in which its amplitude and perfec-
tion were more clearly revealed, it might be called a new
commandment. The obligation to brotherly love is so
clearly made known, that he who does not fulfil it
demonstrates his ignorance of, or estrangement from, the
truth ; while he who loves his neighbour as himself, gives
luminous evidence of establishment in the renewed life.
This precept he knew w^ould commend itself to all tiie
faithful ; — to those of long standing, who would recognise
it as the voice of Christ ; to others, who, though not
elders in the church, were, nevertheless, confirmed and
vigorous in the habits of holiness, and who, having over-
come the tempter, would welcome every intimation of the
fJivine will ; and even to the recently converted, because,
126 PROLEGOMENA.
having begun to know God as a Father, they would
delight to obey him.
He then cautions them against the love of the world,
as an antagonistic principle to the love of God, not ori-
ginated by his Spirit, nor leading to him ; but altogether
opposed to him. Both the object of it and all who
cherish it must perish. The friend of God has an
immutable inheritance.
And, reminding them of the premonitions of our
Saviour, that, about the time of the ruin of Jerusalem,
his people would be exposed to temptation by the pre-
tensions of false Messiahs,* the apostle, from the fact that
many such had arisen, deduces the seasonable warning
that the period of the Judean commonwealth had come.
[It is possible, however, that, the date of the epistle
being later, the phrase, *' the last hour " or '' time,"
may mean either the close of the apostle's own life, or
the termination of the apostolic age ; while the warnings
he was thus constrained to give, as on the verge of eter-
nity, show the sohcitude he felt for the stability of the
church, about to lose the last of the personal witnesses
for Jesus, at a time when the foes of the truth were
becoming portentously numerous.] Of these antichrists,
or opponents of Christ, some were apostates. The be-
lievers to whom he was writing would know, by the
teaching of the Holy Spirit, how utterly removed they
were from the truth in this denial of the Messiahship and
Divinity of Jesus. For themselves, their holding fast
these vital reahties would be the pledge of their conti-
* Greek : AvTixpi<TToi tstoXKoL If the preposition anti, signifies
"in the place of," the name of antichrist will indicate a surrepti-
tious Messiah : and in this sense the Syrian translator has under-
stood it : he has Meshihee dagolee, " false Messiahs." But if anti
be taken as equivalent to " against," it denotes an opposer of Christ,
whether a false prophet, an infidel, or a persecutor.
SYNOPSIS OF THE APOSTOLIC EPISTLES. 12/
nual privileges of access to and communion with God,
with its glorious result, the fruition of eternal life.
Taught of God, it was for them to maintain the truth,
and to see him at the last in peace.
Our obedience in righteousness is an evidence of our
being the children of God by adoption and regeneration.
The unspeakable love displayed in our investiture with
this majestic privilege. The world, indeed, does not recog-
nise the dignity of the Christian, because it knows not
Christ.
3. The glory in reserve for the sons of God is as yet
incomprehensible. Admitted to his revealed presence,
they will be made to resemble him. The hope of this
stirs us up to seek perfect purity. In this simple hght of
truth, the state of every one who works iniquity becomes
too apparent to be misunderstood. The train of remark
here bears on that doctrine of the early heretics, that to
the true Gnostic, or man who knows God, all actions are
free, and none sinful. (Compare Rev. ii. 6, 15.) St. John
shows that he who lives in sin does not know God. He is
of Satan. The design of redemption is to save us (not
only from hell, but) from sin itself. The Son of God
was manifested, not to procure us a liberty to sin, but a
liberation from sin, and to abolish both itself and its
consequences.
As it is the character of the children of Satan to live
in sin, so it is the character of the sons, the begotten
ones, of God, that they do not work sin. This is a
divine test. From the universal proposition concerning
righteousness in general, he then descends to a particular
branch of it, the love of our neighbour ; and concludes
the topic here by showing the blessed fruits of this prac-
tical religion : we give a decided testimony to the truth
before others ; we receive an assurance which emboldens
128 PROLEGOMENA.
US for the coming of the Judge ; we have power to
pray effectually ; we are the objects of divine protection ;
we enjoy the presence of God and the witness of his
Spirit.
4. They are admonished against the Gnostic teachers
who affected to speak by immediate inspiration, and yet
affirmed that the incarnation of our Saviour was only
visionary. St. John makes the reality of the incarnation
a test by which such men should be known. These
heretics, by the licence they gave to vice, had the world
on their side ; nevertheless Omnipotence was with the
Christians. But few comparatively in number, they
should love one another the more. Thus would it
be if they were born of God, for God is Love. The
resplendent proof of this truth in the gift of the Sa-
viour.
5. Our having been the objects of the same divine
love should inspire us with mutual affection. His love
to us all renders ours to one another obligatory ; and our
love to one another fulfils one of the great purposes of
his to us. We are then united to him and to one another.
Of our union with him his Spirit gives us the assurance,
and we are thus qualified to become personal witnesses to
the truth of human redemption. Confession of Christ
always accompanies true faith and love. Our love will
become perfect if we persevere in the faith. Perfect
love gives us a full preparation for the judgment-day,
because it will have made us like Christ. By conse-
quence, they who enjoy it have no fear. Yet are these
most blessed results dependent upon our first recognising
by faith the love which God has already had for us. He
then reverts to the practical proof of all, our love for one
another.
6. Another argument for brotherly love is deducible
SYNOPSIS OF THE APOSTOLIC EPISTLES. 129
from the affinity which subsists among true beUevers as
the partakers in common of a regenerate life. They are
alike begotten by God. Such charity is in fact insepa-
rable from and demonstrative of love and obedience to
God. Obedience is natural to the regenerate. The prin-
ciple of faith enables them to overcome whatever is op-
posed to their allegiance to Jehovah.
The apostle now enlarges on the doctrine of faith.
He lays down the grand truth which faith apprehends
as its subject, namely, that God hath given us eternal
life in his Son. He draws a startling consequence from
it. He gives a more specific and vivid description of the
Redeemer our life, as coming and dying in the flesh ;
the water and blood which issued from his pierced side
upon the cross, having demonstrated at once the reality
of his incarnation, and the certainty of his death. He
further points out the modes of attestation by which the
Saviour and the salvation which is in him have been
declared to mankind : by the Holy Spirit, through the
gospel, preached and written and miraculously authenti-
cated as a divine revelation ; by the perpetual memorials
of baptism and the sacramental supper ; and by an inte-
rior witness borne by the Holy Ghost in the hearts of
true believers. In conclusion, he affirms the object con-
templated in the treatise ; — to elucidate the evidences by
which they might have a comfortable assurance of salva-
tion, and to contribute to their perseverance.
One of the present benefits of Christian faithfulness is
liberty of access to the throne of grace, and the privilege
of asking with confident expectation the blessings pro-
mised to the people of God.
The precept which follows seems peculiar to the apos-
tolic age, the dispensation of miraculous powers ; among
these, the healing of the sick in answer to prayer had a
place. (1 Cor. xii. 2S ; James v. 14.) There might be
G 5
130 PROLEGOMExNA.
instances in which the body was doomed to death on
account of some particular sin ; in which case intercession
would be unavailing, and the healing power be withheld.
But he in whom the regenerate nature is perfected, sin-
neth not. The church arrayed in these supernal cha-
racteristics, dwells apart from the world in a region cf
light, where God manifested in Christ is All in all.
END OF THE PROLEGOMENA.
THE
APOSTOLICAL ACTS AND EPISTLES.
FROM
THE PESCHITO SYRIAC.
THE
ACTS OF THE APOSTLES.
V V P
O, *. a: w -x ^ 7 ^ y tf
THE BOOK OP THE ACTS:
THAT rS,
THE HISTORIES OF THE BLESSED APOSTLES,
COLLECTED BY THE HOLY MAR LUKOS THE
EVANGELIST.*
I.
The former writing, 0 Theophilus, I wrote concerning
all those (things) which our Lord Jeshu Meshiha began
to do and to teach, until that day in which he was taken
up, after that he had instructed ^ those apostles whom
he had chosen by the Holy Spirit : to whom also he
showed himself alive, after he had suffered, with many
signs, for forty days, appearing to them, and discoursing
on the kingdom of Aloha. And when he had eaten
bread with them, he directed them that from Urishlem
they should not remove ; but await the promise of the
Father, which, [said he,] you have heard from me. For
* The titles vary. That here given is Walton's.
* Or, commanded.
136 THE BOOK OF THE ACTS.
Julianon baptized with waters, but you shall be baptized
with the Spirit of Holiness after days not many.
But they when assembled asked him, and said to him.
Our Lord, at this time wilt thou restore^ the kingdom
to Israel ? He saith to them. This is not yours to know
the time or the times which the Father hath reposed in
his own authority : but when the Spirit of Holiness hath
come upon you, you shall receive power to be made unto
me the witnesses, in Urishlem and in all Jehud, and also
among the Shomroyee, and unto the confines of the
earth.
And as these he said, while they beheld him, he was
taken up, and the cloud received him, and he was covered
from their eyes. And while they looked to the heavens ^
as he went, two men were found standing with them in
white vestments ; and they said to them. Men, Galiloyee,
why stand you looking to the heavens ? ^ this Jeshu
who is taken up from you into the heavens will so come
as you have seen him ascend into the heavens.
And afterward they returned to Urishlem from the
mount which is called the place of Olives, which is over
against Urishlem, and distant from her as seven stadias.
And after they had entered, they ascended to that upper
room in which were Petros, and Juhanon, and Jakub, and
Andros, and Philipos, and Thoma, and Mathai, and Bar
Tolmai, and Jakub bar Halphai, and Shemun the Zealous,
and Jihuda bar Jakub. These altogether persevered in
prayer with one soul, with the women, and with Mariam
the mother of Jeshu, and with his brethren.
II.
And in those days arose Shemun Kipha in the midst of
the disciples ; — now there was there an assembly of men as
^ Or, return. ^ Into heaven.—WALTON.
HISTORIES OF THE BLESSED APOSTLES. 137
an hundred and twenty ; — and said. Men, brethren, it was
right for that scripture to be fulfilled which the Spirit of
Holiness had before spoken, by the mouth of David,
concerning Jihuda, who was the leader of them who took
Jeshu. For he had numbered with us, and had part in
this ministry. This is he who obtained the field with
the wages of sin, and fell upon his face on the ground,
and was severed in his middle, and all his bowels were
shed forth. And this hath been known of all who dwell
in Urishlem ; and so is called that field in the language of
the country Hakel-damo, the interpretation of which is,
A field of blood. For it is written in the book of
Psalms :
Let his habitation be desert.
And no inhabitant be therein,
And his ministry let another take.
There needeth therefore one from these men who have
been with us in aU this time in which our Lord Jeshu
hath come in and gone out among us, which went forth
from the baptism of Juhanon until the day that he was
taken up from (being) with us, to be with us a witness
of his resurrection.
And they set up two : Jauseph, who is called Bar-
shaba, who is surnamed Justus, and Mathia. And
praying, they said. Thou, Lord, (who) knowest the hearts
of all, show the one whom thou choosest of these two,
that he may receive the part in the ministry and the
apostleship from which Jihuda separated, to go unto his
place.
And they cast the lots, and it came up unto Mathia ;
and he was numbered with the eleven apostles.
m.
AiND when the days of pentecost were fulfilled, while
they were assembled all together, there was suddenly
138 THE BOOK OF THE ACTS.
from heaven the voice as of a mighty wind, and all that
house in which they were sitting was filled with it ; and
tongues that were divided like fire appeared to them, and
sat upon each one of them. And they were all filled
with the Holy Spirit, and they began to speak in several
tongues as the Spirit gave them to speak.
But there were men dwelling in Urishlem who feared
Aloha ; Jihudoyee, from all the peoples who are under
heaven. And when that voice was made, the whole peo-
ple assembled and were perturbed, because every man of
them heard as they spoke in their (several) tongues.
(And) they were all astonished, and wondered, saying
one to another. These all who speak, behold, are they
not Galiloyee? How hear we (then) each in his own
tongue in which we were born ? Parthoyee and Medoyee
and Alanoyee, and they who dwell in the Place of Rivers,^
Jihudoyee and Kapadukoyee, and of the region of Pontos
and of Asia ; and from the land of Phrygia and of
Pamphylia and of Metsreen, and the regions of Lybi
neighbouring upon Kyrine, and those who come from
Rumi, Jihudoyee, and Proselytes, [Giuree,'] and from
Krete and Arabia, behold, we hear them speaking in our
tongues the wonders of Aloha. But all of them were
amazed and admired, saying one to another. Of whom is
this thing? But others mocked them, saying. These
have drunk new wine, and are inebriate.
And afterwards arose Shemun Kipha with the eleven
apostles, and lifted up his voice and said to them :
Men, Jihudoyee, and all who dwell at Urishlem, be
this known to you, and hearken to my words. For not
as you suppose are these drunken ; for, behold, until now
are [there but] three hours. But this is that spoken of
by Joel the prophet :
* Beth Nahareen.
HISTORIES OF THE BLESSED APOSTLES. 139
It shall be in tlie last days, saith Aloha,
I will pour [out] my Spirit upon all flesh :
And your sons and your daughters shall prophesy,
And your youths shall see visions.
And your elders shall dream dreams :
And upon the servants and upon the handmaids
Will I pour my Spirit in those days ;
And they shall prophesy.
And I will give signs in heaven,
And mighty (deeds) on earth ;
Blood and fire and clouds of smoke :
The sun shall be turned into darkness,
And the moon into blood.
Before shall come the day of the Lord, great and
fearful ;
And every one who shall call [upon] the name
Of the Lord shall be saved.
IV.
Men, sons of Israel, hear these words ; Jeshu Nats-
roya, the man who from Aloha appeared with you, with
powers and mighty acts, which Aloha wrought among
you by his hand, (even) as you know. This, who was
separated thereunto by the foreknowledge and by the
will of Aloha, you delivered into the hands of the wicked,
and crucified and slew. But Aloha raised him, and
loosed the bands of Shiul, because it was not possible
that he should be holden in Shiul. For David said con-
cerning him,
I have foreseen my Lord at all time.
Who is at my right hand that I should not be moved ;
Wherefore my heart is glad.
And my glory rejoiceth :
And also my body shall sojourn in hope ;
For thou wilt not leave ray soul in Shiul,
140 THE BOOK OF THE ACTS.
Nor give thy Saint to see corruption.
Thou wilt reveal to me the way of life.
Thou wilt fill me with joy with thy presence.
Men, brethren, suffer me to speak openly with you
concerning the chief-father David, that he is dead and
also buried, and his sepulchre is with us till this day.
For he was a prophet, and knew that the oath Aloha had
sworn to him,
Of the fruit of thy loins
I will cause to sit upon thy throne :
And he foresaw and spake concerning the resurrection of
the Meshiha, that He would not be left in Shiul, nor
would his body see corruption. This Jeshu hath Aloha
raised, and we all are his witnesses. And he it is who
at the right hand of Aloha is exalted, and hath received
of the Father the promise of the Holy Spirit, and hath
shed forth this gift, which, behold, you see and you hear.
For David hath not ascended into heaven, because he
himself hath said.
The Lord said unto my Lord,
Sit thou at my right hand
Until I place thine adversaries the stool of thy feet.
Assuredly, then, let all the house of Israel know, that
Lord and Meshiha hath Aloha made this Jeshu, whom
you crucified.
V.
And when they heard, they were pierced in their
heart,^ and said to Shemun and to the rest of the apos-
tles. What shall we do, brethren ? Shemun saith to them.
Repent, and be baptized, every man of you, in the name
of the Lord Jeshu, for the remission of sins, and you
^ caaJ.^. Consternavit, permovit animo. Ethpa. Perculsus, permo-
ius, compunctus est.
HISTORIES OF THE BLESSED APOSTLES. 141
shall receive the gift of the Holy Spirit. For to you is
the promise, and to your children, and to all them who
are afar off, whom Aloha himself shall call. And with
many other words he testified to them and entreated of
them, saying. Save (yourselves) from this perverse gene-
ration.
And some of them eagerly received his word and
believed and were baptized, and there were added in that
day as three thousand souls. And they were faithful in
the doctrine of the apostles, and participated in prayer
and in the breaking of the eucharist. And solemnity
was on every soul ; and many signs and mighty acts were
done by the hand of the apostles in Urishlem. And all
those who believed were together, and every thing they
had was in common. And they who had property sold
it, and divided to each according to that which he
needed. And every day they continued in the temple
with one soul, and in the house they brake the bread,
and took their food rejoicing and in the cleanness of
their hearts, praising Aloha, (and) given (to be) in
favour before all the people. And our Lord added daily
them M'ho were saved into the church.
VI.
And it was that as Shemun Kipha and Juhanon
ascended together to the temple at the time of prayer,
which is the ninth hour, behold a certain man lame from
the womb of his mother, (whom) they carried, who were
used to bring and set at the gate of the temple which is
called the Beautiful, to beg alms of those who entered
into the temple. He, when he saw Shemun and Juhanon
entering the temple, prayed of them to give him alms.
And Shemun and Juhanon beheld him, and said to him.
Regard us. But he regarded them, expecting to receive
from them somewhat. Shemun saith to him, Gold and
142 THE BOOK OF THE ACTS.
silver I have not, but wliat I have I give thee : In the
name of our Lord Jeshu Meshiha Natsroya, rise and
walk. And he took him by his right hand and raised
him : and instantly his feet strengthened and his heels.
And he leaped and arose and walked, and entered with
them into the temple, walking, and leaping, and glorify-
ing Aloha. And all the people saw him walking and
glorifying Aloha. And they knew that it was he, the
beggar, who had sat daily and asked alms at the gate
which is called the Beautiful. And they were filled with
wonder and astonishment at what had been done.
VII.
And as he held Shemun and Juhanon, all the people
ran wondering unto them to the portico which is called
Of Shelemun. And when Shemun saw, he answered and
said to them.
Men, sons of Israel, why wonder you at this ? or why
gaze you at us, as [though] by power of ours, or by our
(own) authority, we had done this, that this (man) should
walk ? The God of Abraham, and of Ishok, and of Jakub,
the God of our fathers, hath glorified his son Jeshu, him
whom you delivered up, and denied before the face of
Pilatos, when he had justified (him) and would have
released him ; but you the Holy and the Just denied, and
demanded for you the man the murderer to be given to
you. And Him the Prince of life you killed, whom Aloha
hath raised from among the dead ; and we all are his
witnesses. And by faith in his name, this, whom you
see and know, he hath strengthened and healed ; and
faith which is in him hath given to him this soundness
before you all. Now, however, my brethren, I know
that through delusion you did this, as also did your
princes ; and Aloha, according to that which he had
HISTORIES OF THE BLESSED APOSTLES. 143
before proclaimed by the mouth of all the prophets, that
his Meshiha should suffer, hath fulfilled this.
Repent therefore, aud be converted, that your sins may
be blotted out, and that the times of repose may come to
you from before the presence of the Lord ; and he may
send to you Him whom he hath ordained for you, Jeshu
Meshiha, whom the heavens must receive until the com-
pletion of the times of all those which Aloha hath spoken
by the mouth of his holy prophets, who (have been) from
of old.
For Musha hath said, A prophet shall the Lord raise
up unto you from your brethren, hke to me ; him hear
in all (things) which he shall speak with you. And it
shall be that every soul who will not hear that prophet,
perish shall that soul from his people. And the pro-
phets, all of them from Shamuel and they who were after
him, spake and proclaimed concerning these days. You
are the sons of the prophets ; and the covenant which
Aloha set with our fathers, saying unto Abraham, In thy
seed shall be blessed all the generations of the earth, with
you from the first he hath established ; and Aloha hath
sent his Son, blessing you, if you will return and repent
of your iniquities.
VIIL
And while they spake these words to the people, the
priests, and Zadukoyee, and the governors of the temple,
arose against them, being angered against them because
they taught the people, and preached through the Me-
shiha the resurrection from the dead. And they laid
upon them hands, and kept them unto the day after,
because the evening had drawn nigh.
And many who heard the word believed ; and they
were in number as five thousand men.
And the day after, the rulers, and elders, aud sophree.
144 THE BOOK OF THE ACTS.
assembled, and also Hanan chief of the priests, and
Kaiapha, and Juhanon, and Alexandros, and they who
were of the race of the chief priests. And when they
had made them stand in the midst, they questioned them,
By what power, or in what name, have you done this ?
Then Shemun Kipha was filled with the Spirit of Holi-
ness, and said to them. Rulers of the people, and elders
of the house of Israel, hear : If we this day are judged of
you concerning the good which has been done to the
infirm man, insomuch that he is cured ; be this known to
you, and to all the people of Israel, that in the name of
Jeshu Meshiha Natsroya, whom you crucified, whom
Aloha hath raised from among the dead, through this
Himself, behold, this (man) standeth before you well.
This is the stone which you builders rejected, and he is
become the head of the corner. And in no other one ^ is
redemption : for there is no other name under heaven
given to mankind, by which we must be saved.
And when they heard the words of Shemun and of
Juhanon, which they had confidently spoken, they per-
ceived that they knew not literature and were common-
men,^ and wondered at them ; and they recognised
them, that with Jeshu they had been conversant. And
they saw that the lame man who had been healed was
standing with them, and they could not say any thing
against them. Then they commanded that they should
lead them from their assembly, and said one to another.
What shall we do with these men ? For, behold, a con-
spicuous sign which hath been done by their hands to all
the inhabitants of Urishlem is known, and we cannot
deny. But that this report may not go forth more
[widely], we will threaten them that again they shall not
speak in This Name to any man.^ And they called
'^ [n no other man. ' Hediutee, IBiwrai.
^ To a man of men.
HISTORIES OF THE BLESSED APOSTLES. 145
them, and commanded them that not at all they should
speak and teach in the name of Jeshu.
IX.
Shemun Kipha and Juhanon answered and said to
them. If it be right before Aloha that you we obey rather
than Aloha, judge you. For what we have seen and
heard we cannot but speak. And they threatened them,
and dismissed them ; for they could not find cause to lay
[a penalty] upon their head,^ because of the people ;
for every one glorified Aloha for that which had been
done. For a son of more than forty years was that man
in whom had been wrought this sign of healing.
And when they were dismissed they came to their bre-
thren, and made known to them whatever the priests and
elders had said. And they, when they had heard, wdth
one accord lifted up their voice unto iloha, and said.
Lord, thou art God who hast made heaven and earth
and the seas, and all that is in them : And thou art he
who hast spoken by the Spirit of Holiness in the mouth
of David thy servant :
Why rage the Heathen,
And the peoples imagine vanity ?
The kings and powers of the earth arise
And counsel together against the Lord,
And against his Meshiha.
For verily they are assembled in this city against thy
holy Son Jeshu, whom thou hast anointed, — Herodes and
Pilatos with the Gentiles and the synagogue of Israel,
— to work whatsoever thy hand and thy will have sig-
nified before should be done. And now also. Lord,
behold and see their threatenings, and give unto thy ser-
vants with boldness to preach thy word, while thy hand
^ Compare chap. xxii. 5, Syriac; and Schaaf. Lex. in verb.
H
146 THE BOOK OF THE ACTS.
tliou outstretchest unto healings and mighty works which
they shall do in the name of thy holy Son Jeshu.
And as they prayed and suppHcated, the place in
which they were assembled was moved, and they were all
filled with the Spirit of Holiness, and they spake with
openness the word of Aloha.
X.
But to the assembly of the men who believed there
was one soul and one mind ; and no man of them said of
the goods which he possessed that they were his own,
but all whatever they had was in common. And with
great power did those apostles testify concerning the
resurrection of Jeshu Meshiha, and great grace was with
all of them. And no man of them had want ; for they
who possessed fields and houses sold [them], and brought
the prices of whatever was sold and laid at the feet of
the apostles, and there was given to each according to
that which was needed. But Jauseph, who was entitled
Bar Naba by the apostles, which is interpreted, A son of
consolation, a Levoya from the Isle of Kypros, had a
field, and he sold it, and brought its price and laid before
the feet of the apostles.
XL
And a certain man whose name was Hanania, with
his wife whose name was Shaphira, sold a field, and took
from its value and concealed, while his wife consented,
and brought of it silver and laid before the feet of the
apostles. And Shemun said to him,
Hanania, how hath Satana thus filled thine heart that
thou shouldest lie to the Spirit of Holiness, and conceal
from the silver of the price of the field ? Was it not
thine own until it should be sold ? and when it was sold
HISTORIES OF THE BLESSED APOSTLES. 147
thou hadst yet power over the price of it. Why hast
thou laid up in thy heart to do this thing ? Thou hast
not Hed unto men, but unto Aloha !
And when Hanania heard these words he fell and died.
And there was great fear upon all those who heard.
And they who were young men among them arose and
composed ^ him, [and] carried him forth and buried him.
And after there had been three hours, his wife also
entered, not knowing what had been done.
Shemun said to her. Tell me if for these prices you
sold the field ?
But she said. Yes : for these prices.
Shemun said to her. Why have you agreed to tempt
the Spirit of the Lord ? Lo, the feet of the buriers of
thy husband are at the door, and they will carry thee
out!
And at once she fell before their feet and died.
And those young men entered and found her dead, and
they laid her out, and brought her forth and buried her
by the side of her husband. And there was great fear
upon all the church and in all them who heard.
XII.
And by the hand of the apostles were done great signs
and mighty works among the people : and all gathered
together at the portico of Shelemun. And from the
others not a man dared to come near them ; but the
people magnified them. And the more were they who
believed added to the Lord, an assemblage of men and
of women ; so that into the streets they brought forth
the diseased lying on beds, that, when Shemun should
come, even his shadow might overshadow them. But
there came many to them from the other cities round
^ Collected or gathered up.
H 2
148 THE BOOK OF THE ACTS.
about Urishlem, bringing the diseased and those who
had unclean spirits : and they were healed, all of them.
And the chief of the priests, and they who were with
him, who were of the doctrine of the Zadukoyee, were
filled with envy, and they laid hands on the apostles, and
apprehended and bound them in the house of the bound.
Then in the night the angel of the Lord opened the
gate of the house of the bound, and brought them forth,
and said to them. Go stand in the temple and speak to
the people all these words of salvation. And they went
forth in the time of morning, and entered the temple, and
taught.
But the chief of the priests and they who were with
him arose (and) convoked their associates and the elders
of Israel, and sent to the house of the bound to bring
the apostles. And w^hen they who were sent from them
went, they found them not (in) the house of the bound ;
and they returned, and came, and said, We found the
liouse of the bound shut carefully,^ and the keepers
standing at the gates : and we opened, but no man found
we there. And when the chief priests and rulers of
the temple heard these words, they were astounded by
them, and reasoned, what this was. And one came and
declared to them. Those men whom you shut up in the
house of the bound, behold, they are standing in the tem-
ple and teaching the people. Then went the rulers with
the satellites to bring them, not with violence, for they
feared lest the people should stone them ; and when they
had brought them they made them stand before all the
assembly, and the chief of the priests began to say to
them.
Did we not commanding command you, that you
should teach no man in this name? But, behold, you
^ Or, cautiously.
HISTORIES OF THE BLESSED APOSTLES. 149
have filled Urishlem with your doctrine, and you will to
bring upon us the blood of this man !
XIII.
Shemun answered with the apostles and said to
them, Aloha must we obey rather than men. The God
of our fathers hath raised up Jeshu whom you killed and
hanged on the tree. Him hath Aloha constituted a
Prince and a Saviour, and elevated him at his right hand,
to give repentance and remission of sins unto Israel.
And we are witnesses of these words, and the Spirit of
Holiness himself, whom Aloha hath given to them who
believe in him.
And when they heard these words they were trans-
ported with rage, and were mindful to kill them. And
one of the Pharishee arose, whose name was Gamaliel, a
doctor of the law, and honoured by all the people, and
commanded to take the apostles without a little time.
And he said to them, Men, sons of Israel, beware of
yourselves, and consider what it behoves you to do con-
cerning these men. For before this time arose Thuda,
and said of himself that he was something great, and
there went after him four hundred men ; and he was
slain, and they who went after him were scattered and
became as nothing. Afterward arose Jihuda Galiloya
in the days when men were enregistered for the head-
silver, and tempted much people after him ; and he died,
and all they who went after him were scattered. And
now I say to you, keep aloof from these men, and dis-
miss them ; for if from men be this imagination ^ and
this work, it will be dissolved and end ; but if it be from
Aloha, there is no power in your hands to bring it to an
end : lest you should be found to have arisen against
Aloha.
3 Or, thouirht.
150 THE BOOK OF THE ACTS.
And they were persuaded by him, and called the apos-
tles, and scourged them, and commanded them that they
should not teach in the name of Jeshu, and loosed them.
And they went out from before them, rejoicing to be
worthy for the sake of the Name to be ill treated. And
they ceased not daily to teach in the temple, and in the
house, and to preach concerning our Lord Jeshu Me-
shiha.
XIV.
And in those days the disciples being many, the
Javnoyee disciples murmured against the Ebroyee because
their widows were slighted in the daily ministration.
And the twelve apostles called all the assembly of the
disciples and said to them. It is not fit that we should
leave the word of Aloha, and serve tables. Look out
therefore, brethren, and choose seven men from you who
have testimony concerning them, and are full of the
Spirit of the Lord and wisdom, and we will appoint them
over this matter. And we will be constant in prayer,
and in the ministration of the word. And this saying
was pleasing before all the people ; and they chose
Estephanos, a man who was full of faith and the Spirit
of Holiness ; and Philipos, and Prokoros, and Nicanor,
and Timon, and Parmena, and Nikolos, a proselyte of An-
tiokia. And these they set before the apostles : and
while praying they laid upon them the hand.
And the word of Aloha increased, and the number of
the disciples increased in Urishlem greatly : and much
people of the Jihudoyee were obedient to the faith. But
Estephanos was filled with grace and power, and wrought
signs and miracles among the people. And men arose
from the congregation which was called Libertinu, Ky-
rainoyee, and Aleksandroyee, and from Cilicia, and from
Asia, and disputed with Estephanos, and were not able
HISTORIES OF THE BLESSED APOSTLES. 151
to stand against the wisdom and the spirit which spake
in him. Then they sent men and instructed them to
say, We have heard him speak words of blasphemy
against Musha and against Aloha. And they stirred up
the people and the elders and the sophree, and came and
rose upon him, and carried him away and brought him
into the midst of the assembly.
XV.
And witnesses of falsehood arose, and said, This man
ceases not from speaking words contrary to the law and
against this holy place. For we have heard him say that
tliis Jeshu Natsroya shall destroy this place, and shall
change the customs which Musha delivered unto us.
And all they who sat in the assembly looked upon him,
and saw his face as the face of an angel.
And the chief of the priests demanded if these (things)
were so? But he said. Men, brethren, and fathers,
hear !
The God of glory appeared to our father Abraham
while he was between the rivers, [and while] he had not
yet come to dwell in Charan, and said to him. Go forth
from thy country and from (being) with the sons of thy
family, and come to the land that I will show thee.
Then went forth Abraham from the land of the Kaldoyee,
and came and dwelt in Charan : and from thence, his
father being dead. Aloha caused him to pass into this
land in which you dwell to-day. And (yet) he gave
him no inheritance in it, nor a place of the feet, but lie
promised to give it to him for an heritage to himself and
to his seed, while as yet he had not a son. And Aloha
spake with him, telling him that his seed should be a
sojourner in a strange land, and that they would enslave
and ill treat them four hundred years. And the nation
whom they will serve (in) bondage will I judge, saith
152 THE BOOK OF THE ACTS.
Aloha : and afterward they shall come forth and serve me
in this place. And he gave to him the covenant of cir-
cumcision. And then begat he Ishok, and circumcised
him on the eighth day, and Ishok begat Jakub, and
Jakub begat our twelve fathers. And these our fathers
were incited against Jauseph, and sold him into Mitsreen.
And Aloha was with him : and he delivered him from all
his afflictions, and gave him grace and wisdom before
Pherun king of Mitsreen, and he appointed him prince
over Mitsreen, and over all his house.
XVI.
And there was a famine and great affliction in all
Mitsreen, and in the laud of Kenaan, and our fathers
had nothing to satisfy them. And when Jakub heard
that there was corn in Mitsreen, he sent forth our
fathers before. And when they had gone the second
time, Jauseph made himself known to his brethren, and
the family of Jauseph were made known unto Pherun.
And Jauseph sent and brought his father Jakub and all
his family, and they were in number seventy and five
souls. And Jakub went down into Mitsreen and died
there ; he and our fathers. And he was removed to
Shechem, and laid in the sepulchre that Abraham bought
with silver from the B'nai Chamur.
And when was come the time of that which Aloha
promised with an oath unto Abraham, the people had
multiplied and increased in Mitsreen until another king
had arisen over Mitsreen, who knew not Jauseph, and he
dealt fraudulently against our kindred, and shamefully
entreated our fathers, and commanded that their children
should be cast away,'* that they might not live. In that
time Musha was born, and was beloved of Aloha, and was
* Or destroyed*
HISTORIES OF THE BLESSED APOSTLES. 153
brought up three months in the house of his father.
And when he was outcast from his people, the daughter
of Pherun found him, and brought him up unto her for
a son. And Musha was instructed in all the wisdom of
the Mitsroyee, and was excellent in words (and) also in
deeds. And when he became a son of forty years, it
arose upon his heart to visit his brethren the sons of
Israel. And he saw one of the sons of his tribe treated
wdth violence, and he avenged him, and did him justice,
and he killed the Mitsroya wdio had offended him, and
hoped that his brethren, the sons of Israel, would under-
stand that Aloha by his hand would give them deliver-
ance ; but they understood not. And the day after he
appeared to them while they strove one with another ;
and he persuaded them to be pacified, saying. Men, you
are brethren; why offend you one the other? Bat he
who had offended his neighbour removed himself from
him, and said to him. Who appointed thee over us a
prince and a judge ? Seekest thou to kill me as thou
killedst the Mitsroya yesterday ? And Musha fled at that
word, and became a sojourner in the land of Median, and
there were to him two sons.
XVII.
And when forty years were there fulfilled to him,
there appeared to him in the desert of Mount Sinai the
angel of the Lord in a flame that burned in a bush.
And while Musha looked, he wondered at the sight. And
as he drew near to gaze, the Lord spake to him with
the voice : I am the God of thy fathers, the God of
Abraham and of Ishok and of Jakub. And Musha,
trembling, dared not look upon the sight. And the Lord
said to him. Loose thy sandals from thy feet : for the
ground on which thou standest is holy. Seeing I have
seen the affliction of my people who [are] in Mitsreeu,
H 0
154 THE BOOK OF THE ACTS.
and liis groaning I have heard, and I have descended that
I may deliver them. And now come, I will send thee
into Mitsreen.
This Mush a whom they denied, when they said. Who
appointed thee over us a prince and a judge ? this, sent
Aloha unto them a prince and a deliverer by the hand of
the angel who appeared to him at the bush. This
brought them out, when he had wrought signs and
wonders and mighty deeds in the land of Mitsreen, and
at the Sea of Suph, and in the desert forty years.
XVIIT.
This is that Musha, who said to the sons of Israel, A
Prophet will Aloha the Lord raise up unto you from your
brethren, like me ; him shall you hear. This is he who
was with the congregation in the desert, with the angel
himself who spake with him and with our fathers at the
mountain of Sinai ; and he it was who received the words
of life to give (them) to us. And our fathers willed not
to give heed to him, but left him, and in their hearts
turned back to Mitsreen, saying to Aharun, Make us
alohee that may go before us, because this Musha, who
brought us forth from the land of Mitsreen, we know not
what is become of him. And he made them the calf in
those days, and they sacrificed sacrifices to idols, and were
delighted with the work of their hands. And Aloha turned,
and delivered them up to be worshippers of the hosts of
heaven ; as it is written in the book of the prophets.
Forty years in the desert
Victims or sacrifices did you ofier to me.
Sons of Israel ?
But you took up the tabernacle of Malkum,
And the star of the god of Raphan,
Images you have made to worship them ;
I will remove you beyond Babel.
HISTORIES OF THE BLESSED APOSTLES. 155
XIX.
Behold, the tabernacle of testimony of our fathers
was in the desert, as He who spake with Musha had
commanded to make it after the pattern which he had
seen. And this tabernacle also our fathers bringino-
brought in with Jeshu to the land which Aloha had
given to them, an inheritance from those peoples whom
he had expelled from before them, and it was carried
until the days of David ; who found favour before Aloha,
and asked to find a tabernacle for the God of Jakub.
But Shelemun builded the house. But the Most High
dwelleth not in the work of hands, as saith the prophet.
Heaven is my throne.
And earth the footstool beneath my feet :
What house will you build me ? saith the Lord :
Or what is the place of my rest ?
Hath not my hand made all these ?
0, hardened of neck and uncircumcised in your hearts
and in your hearing, you at all times against the Spirit
of Holiness stand up ; as your fathers, so you also. For
which of the prophets have not your fathers persecuted
and slain ? they who before announced the coming of
the Righteous ; him whom you delivered up and slew.
And you have received the law by the precept of angels,
and have not kept it.
XX.
And when they heard these they were filled with wrath
in themselves, and they gnashed their teeth upon him.
And he, being full of faith and of the Spirit of Holiness,
looked up to heaven, and saw the glory of Aloha, and
Jeshu standing at the right hand of Aloha. And he
said. Behold, I see the heavens opened, and the Son of
man standing at the ridit hand of Aloha. And thev
JOD THE BOOK OF THE ACT?.
cried with a high voice, and stopped their ears, and
rushed upon him, all of them, and seizing they brought
him out of the city and stoned him. And they who
witnessed against him laid their garments before the feet
of a certain young man named Shaol. And they stoned
Estephanos, (he) praying and saying, Our Lord Jeshu,
receive my spirit. And kneeling down, he cried with
a high voice, and said. Our Lord, let not this sin arise
against them. And when this he had said, he slept.
But Shaol willed to take part in his kilhng. And there
was made in those days a great persecution against the
church that was in Urishlem ; and they were all dispersed
in the country of Jihud and also among the Shomroyee,
excepting only the apostles. And faithful men laid
Estephanos in his tomb, and mourned over him greatly.
XXI.
But Shaol persecuted the church of Aloha, going to
the bouses, and drawing men and women delivered them
to the house of the bound. And they who were dis-
persed went about and preached the word of Aloha. But
Philipos descended to a city of the Shomroyee, and
preached concerning the Meshiha. And when they
heard his word, the men who were there attended to him,
and were persuaded of all that he said : for they saw the
signs that he wrought. For many v/hom unclean spirits
possessed cried with a high voice, and they came out
from them ; and others, palsied and lame, were healed :
and great joy was in that city.
But a certain m.an was there whose name was Simon,
who had dwelt in that city much time, and with his
sorceries had deceived the people of the Shomroyee,
magnifying himself, and saying, I am the Great. ^ And
^ Ano ^no Babo.
HISTORIES OF THE BLESSED APOSTLES. 10/
all inclined to him, great and small, and said. This is the
great Power of Aloha. And they were persuaded by
him, because that much time by his sorceries he had
astonished them. But when they believed PhiHpos, who
evangelized the kingdom of Aloha in the name of our
Lord Jeshu Mesliiha, they were baptized, men and
women. And Simon also himself believed, and was bap-
tized, and adhered to Philipos. And when he saw the
signs and great works which WTre done by his hands, he
wondered and was astonished.
XXII.
And when the apostles who were at Urishlem heard
that the people of the Shomroyee had received the word
of Aloha, they sent to them Kipha and Juhanon. And
they went down and prayed for them, that they might
receive the Spirit of Hohness : for he was not upon one of
them yet ; but they were only baptized in the name of
our Lord Jeshu. Then they laid upon them the hand,
and they received the Spirit of Hohness.
And when Simon saw that by the hand-laying of the
p.postles the Spirit of Holiness was given, he offered to
them silver, saying, Give also to me this power, that he
on whom I shall lay the hand may receive the Spirit of
Holiness. Shemun Kipha said to him, Thy silver go
with thee into perdition, because thou thoughtest that
the gift of Aloha with the possessions of the world might
be obtained. Thou hast neither part nor lot in this
faith, because thine heart hath not been right before
Aloha. Nevertheless, repent of tliis thy wickedness, and
pray of Aloha, that the guile of thy heart may haply be
forgiven thee ; for in bitter gall and in the bonds of ini-
quity I see that thou art. Simon answered and said.
Pray you on my behalf, of Aloha, that not any of these
things which you have spoken may come upon me.
158 THE BOOK OF THE ACTS.
But Shemuu and Juhanon, when they had testified
and taught the word of Aloha, returned to Urishlem, and
evangelized in many villages of the Shomroyee.
XXIII.
And the angel of the Lord spake with Philipos, and
said to him, Arise, go to the south, in the desert way
which goeth down from Urishlem to Gaza. And arising
he went. And there met him a certain eunuch ^ who
had come from Gush, an officer of Kandak, queen of the
Cushoyee ; and he was officer over all her treasure. And
he had been to worship at Urishlem ; and while return-
ing that he might go, he sat in the chariot and read in
Eshaia the prophet.
And the Spirit of Holiness said to Philipos, Approach,
and join the chariot. And being near, he heard that he
read in Eshaia the prophet ; and he said to him, Under-
standest thou what thou readest ?
And he said. How can I understand, unless one teach
me ? And he prayed of him, of Pliilipos, to ascend and
sit with him.
But the section (phosuka) of the scripture in which he
was reading is this :
As a lamb to the slaughter was he led ;
And as a sheep before the shearer is silent.
So opened not he his mouth in his humiliation.
From oppression and from judgment was he led ;
And his age who shall recount ?
For his life is taken from the earth.
That eunuch said unto Philipos, I pray thee, of whom
speaketh this the prophet ? of himself, or of another man ?
Then Philipos opened his mouth and began, from that
very scripture, preaching to him concerning our Lord
Jeshu.
^ Mahaimna, " a faithful or confidential one."
HISTORIES OF THE BLESSED APOSTLES. 159
And as they went in the way they came to a certain
place which had water in it, and that eunuch said,
Behold the water ; what is the hinderance that I shonld
be baptized?^ And he commanded that the chariot
should stand ; and they descended both of them to the
water, and PhiUpos baptized that eunuch.
And when they had ascended from the water, the
Spirit of the Lord rapt away Philipos, and the eunuch
again saw him not ; but he went on his way rejoicing.
But Philipos was found at Azotos, and from thence he
itinerated and evangelized in all the cities until he came
to Cesarea.
XXIV.
But Shaol was yet full of threatenings and murderous
wrath ^ against the disciples of our Lord. And he
demanded letters from the chief priests which he should
give at Darmsuk to the synagogues, that if he found
(any) who walked in this way, men or women, he might
bind and bring them to Urishlem.
And as he went and began to come nigh to Darmsuk,
suddenly there shone forth upon him a light from hea-
ven ; and he fell upon the earth, and heard a voice which
said to him, Shaol, Shaol, why persecutest thou me ? It
is hard to thee to kick against the pricks.
He answered and said. Who art thou, my Lord ?
And our Lord said, I am Jeshu Natsroya, whom thou
persecutest ; but arise, go into Darmsuk, and there it
will be spoken with thee concerning what thou must do.
And the men who went with him in the way stood
astonished, because the voice alone they heard, but a man
was not seen by them. And Shaol arose from the earth,
and could not see any thing when his eyes were opened.
' Verse 37 is wanting in the Peschito. ** Wrath of slaughter.
160 THE BOOK OF THE ACTS.
And they took him by his hand and brought him into
Darmsuk ; and he saw not for three days, neither did he
eat or drink.
But there was in Darmsuk a certain disciple whose
name was Hanania. And the Lord said to him in a
vision,
Hanania.
And he said. Behold me, my Lord.
And our Lord said to him. Arise, go to the street
which is called the Straight, and inquire in the house of
Jihuda for Shaol, who is from Tarsos the city. For,
behold, while praying, he hath seen in a vision a man
whose name is Hanania, who entered and laid upon him
the hand that his eyes might be opened.
And Hanania said. My Lord, I have heard from many
concerning this man, of how much evil he hath brought
upon thy saints in Urishlem. And behold, here also he
hath authority from the chief priests to bind all those
who invoke thy name.
And the Lord said to him. Arise, go ; for a vessel is he
to me, chosen to bear my name to the nations, and to
kings, and to the house of the sons of Israel. For I will
show him what he is to suffer on account of my name.
Then Hanania went to the house unto him, and he
laid upon him the hand, and said to him, Shaol, my
brother, our Lord Jeshu hath sent me ; He who appeared
to thee in the way while thou wast coming, that thine
eyes may be opened, and thou mayest be filled with the
Spirit of Holiness. And instantly there fell from his
eyes something which was like to scales ; and his eyes
were opened, and, arising, he was baptized. And he took
food and was strengthened, and was (certain) days with
those disciples who were in Darmsuk. And at once he
preached in the synagogues of the Jihudoyee concerning
Jeshu, that he is the Son of Aloha. And all they who
HISTORIES OF THE BLESSED APOSTLES. 161
heard him wondered, and they said. Is not this he who
persecuted all those who call upon this name in Urish-
lem ? And behold, also, hither upon the self-same
(object) was he sent to bind and take them to the chief
priests.
XXV.
But Shaol was the more strengthened, and moved
those Jihudoyee who dwelt at Darmsuk, while he showed
that this is the Meshiha. And when days were many to
him there, the Jihudoyee wrought treachery against him
to kill him. But their treachery was showed to Shaol,
which they sought to do to him ; and that they kept the
gates of the city day and night to kill him. Then the
disciples set him in a pannier, and dismissed him from
the wall by night. And he went to Urishlem, and willed
to be attached to the disciples. And all of them were
afraid of him, and believed not that he was a disciple.
But Bar Naba took him and brought him to the apostles,
and recounted to them how in the way he had seen the
Lord, and what he had spoken with him ; and how in
Darmsuk with boldness he had spoken in the name of
Jeshu. And he went in with them and went out in
Urishlem. And he spake in the name of Jeshu with
boldness, and disputed with those Jihudoyee who knew
Greek ; ^ but they were wishful to kill him. And when
the brethren knew, they brought him by night to
Cesarea, and from thence sent him to Tarsos. Never-
theless, in the church which was in Jihud, and in Galila,
and Shomreen, there was peace, while (it) was edified ;
and going forward in the fear of Aloha, and in the conso-
lation of the Spirit of Holiness, was multiplied.
And it was that while Shemun itinerated among the
cities, he went down also to the saints who dwelt in Lud
' Javanith.
162 THE BOOK OF THE ACTS.
the city. And he found a certain man whose name was
Ania, who had lain upon a bed paralyzed eight years.
And Shemun said to him, Ania, Jeshu Meshiha healeth
thee ; arise, and make thy bed. And instantly he arose.
And all who dwelt in Lud and in Sarona saw him, and
turned to Aloha.
XXVI.
But there was a certain disciple in Joppa the city,
whose name was Tabitha. This was rich in good works
and in alms which she had done. But she became
afflicted in those days, and died. And they washed her
and laid her in an upper room. And the disciples heard
that Shemun was in Lud the city, because it is over
against Joppa, and they sent to him two men, who should
pray of him not to delay to come among them. And
Shemun arose and went with them. And when he was
come, they brought him up to the upper room, and
assembled (and) stood around him all the widows, weep-
ing, and showing him those vestments and mantles which
Tabitha had given them, while hving. But Shemun put
forth all the men without, and fell upon his knees and
prayed ; and he turned towards the corpse and said
Tabitha, arise. ^ And she opened her eyes ; and when
she beheld Shemun, she sat. And he reached his hand
and raised her, and called the saints and widows, and
gave her to them living. And this was known to all the
city, and many believed in our Lord. And he was in
Joppa days not a few, sojourning in the house of Shemun
the tanner.
xxvn.
But in Cesarea was a certain man, a centurion, whose
name was Cornehus, of the cohort which was called
•^ Tabitha Kumi.
HISTORIES OF THE BLESSED APOSTLES. 1G3
the Italic. And he was just, and feared Aloha, he and
all his house : he did much alms among the people, and
in all time prayed of Aloha. This saw an angel of Aloha
in a vision manifestly about the ninth hour of the day,
who came in to him, and said to him, Cornelius !
And he beheld him, and feared, and said. What, my
Lord ? And the angel said to him. Thy prayers and thy
alms have ascended for a memorial before Aloha. And
now send men to Joppa the city, and bring Shemun
who is called Kipha : behold, he sojourneth in the house
of Shemun the tanner, which is hard by the sea.
And when the angel who had spoken with him had
gone, he called two from the sons of his house, and a
certain soldier who feared Aloha (and) who was obedient
to him ; and he made known to them every thing he had
seen, and sent them to Joppa.
XXVIII.
And the day after while they went on the way, and
drew nigh to the city, Shemun ascended to the roof to
pray, at the sixth hour. And he hungered, and desired
to eat : and while they were preparing for him, there fell
upon him an entrancement, and he saw the heavens
opened, and a certain vessel bound at the four corners,
and like to a great sheet, and it was let down from hea-
ven upon the earth : and in it were all animals of four
feet, and reptiles of the earth, and fowls of the heaven.
And a voice came to him, which said, Shemun, arise,
slay, and eat.
And Shemun said. Not so, my Lord : for never have I
eaten any thing that is profane ^ and unclean.
And again the second time was to him. Those (things)
which Aloha cleanseth make not thou profane.-
2 Or, polluted.
164 THE BOOK OF THE ACTS.
This was three times done : and the vessel was elevated
to heaven. And while Shemun wondered in himself for
what (was) the vision he had seen, those men came who
had been sent by Cornelius, and inquired for the house
where Shemun sojourned, and they came and stood at
the gate of the court. And they called there, and
inquired, whether Shemun who was called Kipha there
sojourned.
And while Shemun thought on the vision, the Spirit
said to him. Behold, three men seek thee : arise, descend
and go with them, not being divided in thy mind : for I
have sent them. Then Shemun descended to those men,
and said to them,
I am he whom you seek : what is the occasion on
which you have come ?
They said to him, A certain man whose name is Cor-
nehus, a centurion, who feareth Aloha, and of whom all
the people of the Jihudoyee give witness, hath been told
in a vision by an holy angel to send and bring thee to
his house, and to hear words from thee.
And Shemun brought them in, and received them
while they tarried ; and he arose the day after, and went
forth, and proceeded with them ; and certain of the bre-
thren of Joppa went with them. And the next day they
entered Cesarea : but Cornelius was waiting for them,
while all the sons of his family, and the friends and
beloved ones whom he had, were assembled with him.
XXIX.
And when Shemun entered Cornelius met him, and
fell and worshipped at his feet. And Shemun raised
him, and said to him. Arise, I also am a man. And
while speaking with him he entered, and found many
who had come thither. And he said to them.
You know that it is not lawful for a man a Jihudoya
HISTORIES OF THE BLESSED APOSTLES. 165
to attach to a foreign man who is not a son of his tribe.
But me hath Aloha showed that I should not declare any
man unclean or profane. Wherefore I the more dili-
gently came when you sent for me. But I ask you, on
what account you have sent for me ?
And Cornelius said to him, Four days are unto this
from when, behold, I am fasting ; and at nine hours,
while praying in my house, a certain man stood before
me clothed in white. And he said to me, Cornelius, thy
prayer is heard, and thy alms have made memorial before
Aloha. But send to Joppa the city, and bring Shemun
who is called Kipha ; behold, he abideth in the house of
Shemun a tanner, which is by the sea ; and he will
come and speak with thee. And immediately I sent to
thee, and thou hast well done to have come. And,
behold, we are all before thee, and desire to hear every
thing that hath been commanded thee by Aloha.
XXX.
But Shemun opened his mouth, and said. In truth I
comprehend that Aloha is no respecter of persons : but
in all nations whoever feareth him and worketh righteous-
ness is accepted of him. For (this is) the word which
he hath sent to the sons of Israel, and hath announced
to them peace and repose through Jeshu Meshiha, — this
is the Lord of all. And you also know by the word
which hath been in all Jihud (which began) from Galila
after the baptism which Juhanon preached, concerning
Jeshu who was of Natsrath, whom Aloha anointed with
the Spirit of Holiness and with power : he who went
about and healed those who were worn out with evil,
because Aloha was with him. And we are his witnesses
of all which he did in the land of Jihud and of Urishlem,
This (one) himself did the Jihudoyee hang upon the tree
and kill ; and him did Aloha raise up on the third day,
166 THE BOOK OF THE ACTS.
and gave him to be seen openly ; yet not to all the peo-
ple, but to us who by Aloha were chosen to be unto him
the witnesses, who ate with him and drank after his
resurrection from among the dead. And he commanded
us to preach and to testify to the people that this is he
who hath been separated by Aloha (to be) the Judge of
the living and of the dead. And of him all the prophets
testify, that whoever believeth in his name shall receive
remission of sins.
And while Shemun spake these words the Spirit of
Holiness overspread all who heard the word. And the
circumcised brethren who had come with him were asto-
nished and amazed, because upon the Gentiles also the
gift of the Spirit of HoHness was poured out. For they
heard them speaking with tongues ; and they magnified
Aloha. And Shemun said. Can any one forbid waters
that they should not be baptized, they who, behold, have
received the Spirit of Holiness as well as we ? Then he
commanded them to be baptized in the name of our Lord
Jeshu Meshiha. And they prayed of him to remain with
them (certain) days.
And the apostles and brethren who were in Jihud
heard that the Gentiles also had received the word of
Aloha.
XXXI.
And when Shemun had gone up to Urishlem, they
who were of the circumcision contended with him, say-
ing, that unto men uncircumcised he had entered, and
had eaten with them. And Shemun put forth in order
to say to them. That while praying in Joppa I saw a
vision ; a certain vessel descended which was like to a
sheet, and bound at the four corners : and it came down
from heaven and came unto me. And gazing at it I
beheld in it animals of four feet, and reptiles of the
HISTORIES OF THE BLESSED APOSTLES. 16/
earth, and fowls of the heaven. And I heard a voice
which said to me, Shemun, arise, slay, and eat. And I said,
Not so, my Lord ; for nothing hath entered my mouth
that is unclean or profane.^ And again the voice said to
me from heaven. What Aloha hath cleansed make not
thou to be polluted. This was done three times, and
every thing was taken up into heaven.
And at that moment three men, who had been sent to
me by Cornelius from Cesarea, came and stood at the
gate of the court where I was sojourning. And the
Spirit said to me, Go with them without doubting. And
there went also with me these six brethren, and we
entered into the man's house. And he related to us how
he had seen in his house an angel, who stood and said to
him. Send to the city Joppa, and bring Shemun who is
called Kipha, and he will speak with thee words by
which thou wilt be saved, thou and all thy house. And
when I proceeded to speak there, the Spirit of Holiness
overshadowed them, as upon us from the beginning.
And I remembered the word of our Lord, who said,
Juhanon baptized you with waters, but you shall be bap-
tized with the Spirit of Holiness. If then Aloha equally
hath given the gift to the Gentiles who have believed in
our Lord Jeshu Meshiha as we, who was I, that I should
be sufficient to prohibit Aloha ?
And when these words they had heard they were
silent, and they praised Aloha, and said, Now also unto
the Gentiles Aloha hath given repentance unto life.
XXXII.
But they who had been dispersed by the tribulation
that was concerning Estephanos went unto Punika, also
to the region of Kypros and to Antiokia, but with any
' Or, polluted.
168 THE BOOK OF THE ACTS.
one not speaking the word unless only with the Jihu-
doyee. But of them were men of Kypros and of Kyrine ;
these entered into Antiokia, and discoursed with the
Javnoyee, and evangelized concerning our Lord Jeshu.
And the hand of the Lord was with them, and many
believed, and were converted unto the Lord. And this
was heard by the ears of the sons of the church which
was at Urishlem, and they sent Bar Naba to Antiokia.
And when he came thither, and beheld the grace of
Aloha, he rejoiced, and entreated them with all their
heart to cleave to our Lord. For he was a good man,
and full of the Spirit of Hohness and of faith, and there
was added much people to our Lord. And he went
forth to Tarsos to seek for Shaol ; and when he had
found him he brought him with him to Antiokia. And
a whole year together they assembled in the church, and
taught much people : from thence first in Antiokia the
disciples were called Christianee.
And in those days there came from Urishlem thither
prophets. And one of them arose whose name was Aga-
bos : and he made known to them by the Spirit that a
great famine would be in all the land. And that famine
was in the days of Claudios Caesar. Therefore the disci-
ples, according as each of them had, determined to send
for the service of those brethren who dwelt in Jihud ;
and they sent by the hand of Bar Naba and Shaol to the
presbyters who were there.
XXXIIL
But at that time Herodes the king, he who was sur-
named Agripos, stretched forth hands upon some who
were in the church, to ill-treat them. And he killed
with the sword Jakub the brother of Juhanon. And
when he saw that this pleased the Jihudoyee, he added
to apprehend also Shemun Kipha. And they were the
HISTORIES OF THE BLESSED APOSTLES. 169
days of the Phatiree.'^ And he apprehended him and
cast him into the house of the bound, and deUvered him
to sixteen soldiers to keep him, that after the Petscha he
might deliver him to the people of the Jihudoyee. And
while Shemun was kept in the house of the bound, con-
stant prayer was offered by the church on his behalf unto
Aloha.
And in that night of the coming morning when he
should be delivered up, while Shemun slept between two
soldiers, and bound with two chains, and the others were
watching the gates of the house of the bound, the angel
of the Lord stood over him, and light shined in all the
house. And he smote him on his side, and said to him,
Arise quickly. And the chains fell from his hands.
And the angel said to him. Bind thy loins, and put on
thy sandals. And he did so. And again he said to
him. Wrap thy mantle, and come after me. And he
went forth, and came after him ; not knowing that what
was done by the hand of the angel was reality, for he
thought that he saw a vision. And when he had passed
the first and second guard, they came to the gate of iron,
and it was opened to them of its own accord.^ And
when they went forth and had passed one street, the
angel departed from him.
Then acknowledged Shemun, and said. Now know I
in truth that the Lord hath sent his angel, and hath
delivered me from the hand of Herodes the king, and
from that which the Jihudoyee had calculated against
me.
And when he had understood, he came to the house of
Mariam the mother of Juhanon, he who is surnamed
Markos ; because many brethren were assembled there
and praying. And he knocked at the gate of the court,
* See the Gospels, page 304. ^ From the will of itself.
I
1/0 THE BOOK OF THE ACTS.
and there came forth to answer him a damsel whose
name was Roda. And she knew the voice of Shemun ;
and for joy she opened not the gate, but returned with
running, and said to them, Shemun, behold, stands at
the gate of the court. And they said to her. Thou art
altogether moved. And she contended that it was so.
And they said. It may be that it is his angel. And She-
mun knocked at the gate ; and they v/ent forth, and
seeino; him thev were astonished. And he beckoned to
them with his hand to be silent ; and entered, and
showed them how the Lord had brought him out from
the house of the bound. And he said to them. Show
these to Jakub and to the brethren ; and he departed
and went to another place.
And when it was morning there was made a great
tumult among the soldiers concerning Shemun, what was
become of him? But Herodes when he inquired and
found him not, condemned the guards, and commanded
that they should die. And he went forth from Jihud
and came to Cesarea. And because he was angry with
the Tsuroyee and with the Tsaidonoyee, they gathered
together and came to him bj'^ persuasion of Blestos the
chamberlain of the king, and prayed of him that peace
should be to them, because the sustenance of their coun-
try was from the kingdom of Herodes.
But upon a public day Herodes was clothed with the
robe of royalty, and sat upon the tribunal, and he dis-
coursed to an assembly. But all the people exclaimed,
and said. These are the words ^ of a god, and not of a
man. And on this account, because he gave not the
glory to Aloha, in that hour the angel of the Lord smote
him, and he was corroded with worms, and died.
And the gospel of Aloha was proclaimed, and was
great.
Benoth kolee, " voices."
HISTORIES OF THE BLESSED APOSTLES. 171
XXXIV.
But Bar Naba and Shaol returned from Urishlem to
Antiokia after they had accomphshed their ministry ;
and they took with them Juhanon who was called
Markos. But there were in the church of Antiokia pro-
phets and teachers, Bar Naba and Shemun who was
called Niger, and Lukios who was from the city of
Kyrene, and Manael, a foster-brother of Herodes Te-
trarka, and Shaol. And as they fasted and supplicated
Aloha, the Spirit of Holiness said to them. Separate to
me Shaol and Bar Naba for the work to which I have
called them. And after they had fasted and prayed,
they laid upon them the hand, and dismissed them.
And they, being sent by the Spirit of Holiness, went down
to Selukia, and from thence proceeded by sea to Cyprus.
And when they had entered the city Salamina, they
preached the word of our Lord in the congregations of
the Jihudoyee, and Juhanon ministered to them. And
when they had itinerated through the whole island unto
the city Paphos, they found a man, a certain sorcerer, a
Jihudoya, who was a false prophet, whose name was Bar
Shuma. This adhered to a wise man who was procon-
sul, and was called Sergius Paulos. And the proconsul
called Shaol and Bar Naba, and requested to hear from
them the word of Aloha. But this sorcerer. Bar Shuma,
whose name interpreted is Elymos, stood against them,
because he desired to avert the proconsul from faith.
But Shaol, he who is called Paulos, was filled with
the Spirit of Holiness, and beheld him, and said, 0 full
of all deceits and all wickednesses, thou son of the devil,
and adversary of all righteousness, ceasest thou not to
pervert the right ways of the Lord ? And now the hand
of the Lord is upon thee, and thou shalt be blind, and
not see the sun until the time. And in the hour there
I 2
1/2 THE BOOK OF THE ACTS.
fell upon liim obscurity and darkness, and he went about
asking some one to hold him by the hand. But when
the proconsul saw what had been done, he wondered,
and believed in the doctrine of the Lord.
XXXV.
But Paulos and Bar Naba went on by sea from the
city Paphos, and came to Perga, a city of Pamphylia ;
and Juhanon separated from them, and went to Urishlem.
But they went forth from Perga, and came to Antiokia,
the city of Pisidia. And they entered the synagogue,
and sat on the day of shabath. And after the law and
the prophets had been read, the presbyters of the syna-
gogue sent to them, and said. Men, brethren, have you a
word of exhortation to say to the people ? And Paulos
arose, and signed with his hand, and said to them :
Men, sons of Israel, and those who fear Aloha,
hearken ! The God of this people elected our fathers,
and exalted and magnified them, when they were
sojourners in the land of Metsreen, and with uplifted
arm brought them out therefrom. And he nourished
them in the desert forty years. And he destroyed seven
nations in the land of Canaan, and gave them their land
an inheritance. And four hundred and fifty years he
gave them judges, until Shamuel the prophet ; and then
prayed they for themselves a king ; and Aloha gave to
them Shaol-bar-Kish, a man of the tribe of Benjamin,
forty years. And he took him, and raised unto them
David the king, and testified of him, and said, I have
found David, the son of Jeshai, a man according to my
heart ; he will perform all my will. From the seed of
this (man) the God of Israel, as he had promised, raised
up Jeshu the Redeemer. And he sent Juhanon to pro-
claim before his coming the baptism of repentance to the
whole people of Israel. And while Juhanon accom-
HISTORIES OF THE BLESSED APOSTLES. 1/3
plislicd his ministry, he said, Whom think you that I
am ? I am not (he), but, behold, he coraeth after me, he,
the latehet of whose sandals I am not worthy to unloose.
XXXVI.
Men, brethren, sons of the race of Abraham, and they
among you who fear Aloha, unto you is sent the word
of life. For they, the inhabitants of Urishlem and their
princes, have not consented thereto, nor also to the
writings of the prophets which are read on every
shabath ; but condemned him, and accomplished all that
was written. And while they found not any cause of
death, they requested Pilatos that they might kill him.
And when they had fulfilled every thing that was written
concerning him, they took him from the cross, and laid
him in a sepulchre. But Aloha raised him from among
the dead. And he was seen days many by those who
had come up with him from Galila to Urishlem, and they
are now his witnesses unto the people. And we also,
behold, we preach to you that that promise which was
made to our fathers, behold, x^loha hath fulfilled it to
their children, (in) that he hath raised up Jeshu ; as it is
written in the second psalm,
Thou art my Son ;
This day have I begotten thee.
And thus did Aloha raise him from among the dead, that
again he should not return thither to see corruption ; as
he had said,
I will give you the sure grace of David.
And again he hath said in another place.
Thou hast not given thy Saint to see corruption.
For David in his generation served the will of Aloha,
and slept, and was added to his fathers, and saw cor-
ruption. But This whom Aloha raised saw no corrup-
tion. Know then, brethren, that through This himself is
174 THE BOOK OF THE ACTS.
preached to you the remission of sins ; and from all
(from) which we could not by the law of Musha be justi-
fied, through This all who believe are justified. Beware,
then, lest there come upon you that which is written in
the prophets :
Behold, despisers, and wonder, and perish :
For a work I work in your days
Which you will not believe if one should declare it to
you.
And when they had gone out from among them, they
besought of them that the next shabath they would speak
to them these words. And when the congregation was
dissolved, many Jihudoyee went after them ; and also the
proselytes who worshipped Aloha. And they discoursed
(with) and persuaded them to cleave to the grace of
Aloha.
XXXVII.
And on the next shabath the whole city gathered to
hear the word of Aloha. And when the Jihudoyee saw
the great assemblage, they were filled with envy, and arose
against the words which Paulos spake, and blasphemed.
But Paulos and Bar Naba said to them openly. To you it
behoved first to speak the word of Aloha ; but because
you repel it from you, and determine against yourselves
that you are not worthy of eternal life, behold, we turn
to the Gentiles. For so hath our Lord commanded, as
it is written,
I have set thee a light to the Gentiles,
To be for salvation to the ends of the earth.
And when the Gentiles heard, they rejoiced and glorified
Aloha ; and they believed who were disposed'^ unto
eternal life. And the word of Aloha was spoken in all
' Or, set unto.
HISTORIES OF THE BLESSED APOSTLES. 175
that region. But the Jihudojee excited the principal
men of the city and [certain] rich women, who with
them feared Aloha, and raised a persecution against
Paulos and against Bar Naba, and cast them out from
their bounds. And as they went forth, they shook off
against them the dust of their feet ; and they came to
Ikanon, a city. And the disciples were filled with joy
and with the Spirit of Holiness.
And they came and entered into the synagogue of the
Jihudoyee, and so spake witli them as that many believed
of Jihudoyee and of Javanoyee. But Jihudoyee, of
those who were not persuaded, excited the Gentiles to ill-
treat the brethren. But they much time were there, and
openly discoursed concerning the Lord ; and He testified
of the word of his grace by the signs and the wonders
which he wrought by their hands. And all the society
of the city was divided ; of them some were with the
Jihudoyee, and of them (some) adhered to the apostles.
But there was made a movement by the Gentiles and by
the Jihudoyee and their chiefs to maltreat them, and to
crush them with stones. And when they knew, they
passed away, and escaped to the cities of Lykania, Lys-
tra, and Derbe, and the villages which surround them,
and there evangelized.
XXXVIII.
And a certain man dwelt in the city of Lystra who
was afflicted in his feet, lame from the womb of his
mother, (and) who had never walked. This heard Paulos
discourse. And when Paulos saw him, and knew that
there was faith in him to be saved, he said to him with a
high voice. To thee I say, in the name of our Lord Jeshu
Meshiha, Stand upon thy feet. And leaping, he stood
and walked. And the assembly of the people, when
they saw what Paulos had done, lifted up their voice in
176 THE BOOK OF THE ACTS.
the language of the country, and said, Gods in the like-
ness of men have come down unto us. And they named
Bar Naba, lord of the gods ;^ and Paulos, Hermis,
because he was foremost in discourse. And the priest
of the lord of the gods, who was without the city,
brought oxen and garlands to the gates of the court of
the place where they dwelt, and willed to sacrifice to
them. But Bar Naba and Paulos, when they heard, rent
their garments, and sprang up, and came out to the
crowd. And they cried, and said. Men, what do you ?
We also are children of men liable to suiferings hke you,
(and) who preach to you that from these vanities you
should turn unto Aloha the living, who made heaven and
earth, and the seas, and all that is in them : who in
former generations left all nations to walk in ways of
their own ; yet leaving not himself without witness, while
he did them good from heaven, and sent down rain, and
multiplied the fruits in their times, and filled with food
and gladness their hearts. And when these they had
said, they scarcely restrained the people that some one
should not sacrifice to them.
But there came thither Jihudoyee from Ikanon and
from Antiokia, and stirred up against them the people ;
and they stoned Paulos, and dragged him out of the city,
because they thought that he was dead. And the disci-
ples gathered to him, and, arising, he entered the city.
XXXIX.
And the day after he went forth from thence with Bar
Naba, and came to Derbe the city. And when they had
preached to the sons of the city, they discipled many.
And they returned and came to Lystra the city, and to
Ikanon, and to Antiokia, confirming the souls of the
^ Mare Alohee.
HISTORIES OF THE BLESSED APOSTLES. 177
disciples, and exhorting them to persevere in the faith.
And they said to them, that through much tribulation it
behovcth to enter the kingdom of Aloha.
And they constituted for them in all the churches
presbyters, having fasted with them and prayed, and
commended them to our Lord in whom they had believed.
And when they had gone through the country of
Pisidia, they came to Pamphylia, and when they had
preached in the city Perga the word of the Lord, they
went down to Atalia, and from thence voyaged by sea
and came to Antiokia, because from thence they had
been commended to the grace of the Lord for the work
which they had accomplished.
And when all the church had convened, they recounted
every thing which Aloha had done with them ; and
that he had opened the door of the faith unto the Gen-
tiles. And much time were they there with the disciples.
But men from Jihud came down and taught the bre-
thren, If you be not circumcised after the custom of the
law, you cannot be saved. And there were great agita-
tion and disputation for Paulos and Bar Naba with them ;
and it was that Paulos and Bar Naba, and others with
them, went up to the apostles and presbyters who were
in Urishlem on account of this question. And conduct-
ing, the church dismissed them ; and they went through
all Punika, and also among the Shomroyee, declaring the
conversion of the Gentiles ; and they caused great joy
unto all the brethren.
XL.
And when they came to Urishlem, they were received
by the church, and by the apostles, and by the presby-
ters. And they recounted to them how much Aloha had
done with them ; but (that) certain had arisen who had
beheved from the doctrine of the Pharishce, and said. It
I 5
178 THE BOOK OP THE ACTS.
behoved you to circumcise them, and require them to
keep the law of Musha. But the apostles and presbyters
assembled to consider this doctrine. And when there
had been much investigation, Shemun arose, and said to
them.
Men, brethren, you know that from the first days
from my mouth did Aloha choose that the Gentiles
should hear the word of the gospel and believe. And
Aloha, who knoweth what is in the hearts, testified of
them, and gave them the Spirit of Holiness, as to us.
And nothing distinguished between us and them, because
he had purified by faith their hearts. And now why
tempt you Aloha, that you would lay a yoke upon the
neck|fl!)f the disciples, which nor our fathers nor we
could bear? But by the grace of our Lord Jeshu Me-
shiha, we believe that we shall be saved, as they.
And all the assembly were silent. And they listened
to Paulos and Bar Naba, who related how Aloha had done
by their hands signs and mighty works among the
Gentiles.
XLI.
And after they were silent, Jakub arose, and said.
Men, brethren, hear me : Shemun hath related to you
how Aloha hath begun to elect from the Gentiles a people
to his name. And with this accord the words of the
prophets ; as when it is written,
After these I will return.
And raise the dwelling of David which hath fallen ;
And I will build that which hath fallen from it.
And will raise it up :
That the residue of men may seek the Lord,
And all the Gentiles, on whom my name is called,
Saith the Lord, who doeth all these.
Known from eternity are the works of Aloha. On this
HISTORIES OF THE BLESSED APOSTLES. 179
account I say, that we should not molest those who
from the Gentiles have been converted unto Aloha ; but
that we send to them, that they shall separate from the
uncleanness of (idol) sacrifice, and from fornication, and
from the strangled, and from blood. For Musha from
former generations in all cities hath had preachers in
the synagogues who on all shabaths read him.
Then the apostles and presbyters, with all the church,
elected men from them, and sent to Antiokia with Paulos
and Bar Naba Jihuda, who was called Bar Shaba, and
Shilo, men who were chief among the brethren.
XLII.
And they wrote an epistle by their hands, thus :
The apostles and presbyters and brethren, to those
who are in Antiokia and in Syria and in Cilicia, the bre-
thren who are of the Gentiles ; peace.
It hath been heard by us, that men from us have gone
forth and disturbed you with words, and have subverted
your souls by saying, that you should be circumcised and
observe the law, whom we have not commanded. On
account of this we have deliberated, all being assembled,
and have chosen men and sent them to you, with Paulos
and Bar Naba, our beloved ; men who have delivered
their lives for the sake of the name of our Lord Jeshu
Meshiha. And we have sent with them Jihuda and Shilo,
that by word they may tell you tlie same things.
For it hath been the will of the Spirit of Holiness, and
also of us, not to lay upon you greater burden beyond
these things which are constraining ; that you abstain
from that which hath been sacrificed (to idols), and from
blood, and from that which is strangled, and from forni-
cation ; and while you keep yourselves from these, you
will be well. Be confirmed in our Lord.
Now thev who were sent came to Antiokia, and thev
180 THE BOOK OF THE ACTS.
assembled all the people and gave the epistle. And
when they had read, they rejoiced and were comforted.
And by the word the brethren were the more strength-
ened, and Jihuda and Shilo established them because
they were prophets also. And when they had been there
a time, the brethren dismissed them with peace unto the
apostles.^
XLIII.
But Paulos and Bar Naba remained in Antiokia, and
taught and preached, with many others, the word of
Aloha. And after (certain) days Paulos said to Bar
INaba, Let us return and \isit the brethren in every city
in which we have preached the word of Aloha, and see
what they do. But Bar Naba willed to take Juhanou,
he who is surnamed Markos. But Paulos willed not to
take him with them, because he had forsaken them when
they were in Pamphylia, and had not come with them.
On account of this contention they separated one from
the other ; and Bar Naba took Markos, and they went
by sea and came to Cypros. But Paulos chose for him
Shilo, and went forth commended by the brethren to the
grace of Aloha. And he went through Syria and CiUcia,
confirming the churches. And he came to Derbe the
city, and to Lystra.
XLIV.
But a certain disciple was there whose name was Ti°
motheus, the son of a certain Jihudoytha, a believer, and
his father an Aramoya. And all the disciples who were
of Lystra and Ikonia testified concerning him. This
Paulos willed to take with him ; and he took and circum-
cised him because of the Jihudoyee who were in the
^ Some Greek mss. read here, " Notwithstanding, it pleased Silas
to abide there still."
HISTORIES OF THE BLESSED APOSTLES. 181
place ; for they all knew his father that he was an Ara-
moya.
And when they had gone into the cities they preached
and instructed them to keep those statutes which the
apostles and presbyters who were in Urishlem had writ-
ten. So were the churches confirmed in the faith, and
multiphed in number every day. But they went through
the countries of Phrygia and Galatia ; and the Spirit of
Holiness forbad them, that they should not preach the
word of Aloha in Asia. And when they came to the
region of Mysia they willed to go from thence to Bi-
thynia ; and the Spirit of Jeshu permitted them not.
XLV.
And when they had gone forth from Mysia they came
to the region of Troas. And in a vision of the night,
Paulos saw as a certain man, a Makedonoia, who stood
and besought him, saying, Come unto Makedunia and
help me. But when Paulos had seen this vision, he im-
mediately willed to go forth to Makedunia, for he un-
derstood that our Lord called us to evangelize them.
And we went from Troas and proceeded directly to
Samuthracia, and from thence the day after we came to
Neapolis the city, and from thence to Philippos, which is
the head of Makedunia, and is a colony. But we were
in that city certain days. And we went out on the day
of shabath without the gate of the city to the bank of
the river, because there was seen a house of prayer ;
and sitting down we discoursed with the women who
assembled there. And a certain female, a seller of pur-
ple, who feared Aloha, her name was Lydia, of Theatira
the city, (was there,) whose heart our Lord opened, and
she heard that which Paulos spake. And she was bap-
tized, she and the sons of her house. And she besought
us and said. If it be that you truly think that I have
182 THE BOOK OF THE ACTS.
believed in our Lord, come, remain in my house ; and
she constrained us much.
XLVI.
And it was while we w^ent to the house of prayer,
a certain damsel met us in whom was a spirit of divina-
tion, and she had produced her lords much gain by her
divination. And she came after Paulos and after us, and
cried and said. These men are the servants of Aloha the
Most High, and announce to us the way of salvation.
And this she did many days. And Paulos was indignant,
and said to that spirit, I command thee in the name of
Jeshu Meshiha to come out of her. And in that hour it
came out. And when her lords saw that the hope of
their gain had gone from her, they laid hold on Paulos
and Shilo and drew them to the public place, and brought
them unto the prefects and to the chiefs of the city,
and said. These men are troubling our city, because they
are Jihudoyee, and are preaching to us those rites which
it is not permitted us to receive and perform, because
we are Rumoyee. And a great gathering assembled
against them. Then the prefects rent their vestments,
and commanded to scourge them. And when they had
scourged them much, they cast them into the house of
the bound, and commanded the keeper of the house of
the bound to keep them watchfully. But he, having re-
ceived this command, brought in and shut them in the
inner house of the house of the bound, and fastened their
feet in the stocks. And in the dividing of the night,
Paulos and Shilo prayed and glorified Aloha, and the
chained-ones heard them. And suddenly there was a
great trembling, and the foundations of the house of the
bound trembled, and at once the doors of all were
opened, and the chains of all were loosened. And wlien
the keeper of the house of the bound awoke, and saw
HISTORIES OF THE BLESSED APOSTLES. 183
that the cloors of the house of the bound were open, he
took a sword and sought to kill himself, because he
thou2;ht that the chained-ones had fled. And Paulos
cried with a high voice and said to him, Do thyself no
harm, for we are all here. And he kindled for himself a
lamp, and sprang, and came, perturbed, and fell at the
feet of Paulos and of Shilo : and he brought them without,
and said to them. My lords, what behoveth me to do that
I may be saved? And they said to him, Believe in
our Lord Jeshu Meshiha, and thou shalt be saved, and
thy house. And they spoke with him the words of the
Lord, and with all the sons of his house. And in the
same hour of that night, he took and washed them from
their stripes, and w^as forthwith baptized, and all the sons
of his house. And betook and brought them up into his
house, and set for them the table, and exulted, he and
the sons of his house, in the faith of Aloha. And when it
was morning the prefects sent to the bearers of rods to say
to the chief of the house of the bound. Loose those men.
XLvn.
And when the chief of the house of the bound heard,
he entered and spoke that word to Paulos, that the pre-
fects have sent that you might be dismissed ; and now
go forth (and) proceed in peace.
Paulos saith to him. They scourged us in the eyes of
the world, (we) being innocent, (and) Roman men, and
threw us into the house of the bound ; and now would
they bring us forth secretly ? No, indeed, but they shall
come and bring us out.
And the bearers of rods went and told the prefects
these words which had been spoken to them. And when
they heard that they were Rumoyee, they feared. And
they came to them, and besought them to come forth
and depart from the city. And when they had gone
184 THE BOOK OF THE ACTS.
forth from the house of the bound, they entered with
Lydia, and there saw the brethren, and consoled them.
And they went forth and passed by Amphipohs and Apo-
lonia, cities, and came to Thessalonika, where w^as a syna-
gogue of the Jihudoyee.
XLVIII.
And Paulos entered, as his custom was, with them,
and three shabaths spoke to them from the scriptures,
expounding, and showing, That Meshiha was to suffer
and to rise from the house of the dead, and he is Jeshu
the Meshiha whom I preach to you. And men of them
believed and adhered to Paulos and Shilo, and many of
the Javnoyee who feared Aloha, and distinguished women
not a few. And the Jihudoyee envied, and joined to
them evil men from the public place of the city, and
made a great multitude, and conturbed the city. And
they came and stood at the house of Jason, and de-
manded that they should bring them out from thence
and deHver them to the multitude. And when they
could not find them there, they drew Jason and the bre-
thren who were there, and brought them to the chiefs of
the city, crying, These are they who have troubled the
whole land ; and behold again have they come here ; and
their receiver is this Jason ; and all these against the
commands of Cesar are risen, in saying that there is ano-
ther king, Jeshu. And the chiefs of the city and all the
people were troubled when they heard these things ; and
they took pledges from Jason and also from the brethren,
and then dismissed them. But the brethren immedi-
ately in that night dismissed Paulos and Shilo unto Beroa
the city ; and when they were come thither they entered
into the synagogue of the Jihudoyee : for more noble ^
were those Jihudoyee who were there than those Jihu-
^ Or, free.
HISTORIES OF THE BLESSED APOSTLES. 185
doyee who were in Thessalonika ; and they heard from
them the word daily with joy, while they decided from
the scriptures whether these things were so. And many
of them believed, and so also of the Javnoyee, men
many, and distinguished women. And when those Jihu-
doyee who were of Thessalonika knew that the word of
Aloha was preached by Paulos in Beroa the city, they
came there also, and ceased not to move and trouble the
people. And the brethren dismissed Paulos that he
should go down by sea ; and Shilo and Timotheos re-
mained in that city.
XLIX.
And they who accompanied Paulos came [with him]
unto Athinos the city ; and when they departed from the
midst of it they took from him an epistle to Shilo and
Timotheos, that they should speedily come to him. But
he, Paulos, while he waited in Athinos, was embittered in
his spirit, (for he) saw how the whole city was filled with
idols. And he spake in the synagogue with the Jihu-
doyee, and with those who worshipped Aloha, and in the
public place with those who met there daily ; and the
philosophers also who were of the doctrine of Epikuros,
and others who were called Estoiku, disputed with him.
And some of them said, What willeth this accumulator
of words ? And others said, He preaches foreign gods ;
because Jeshu and his resurrection he preached unto
them. And they took him and brought him to the
house of judgment which is called Arios-pagos, saying to
him, Can we know what this new doctrine is which thou
art preaching ? for thou sowest foreign words in our
hearing, and we desire to know what these things are.
But all the Athinoyee, and those foreigners who are there,
of no other thing are careful, but to say and to hear
something new.
186 The book of the acts.
L.
And as Paulos stood on Arios-pagos he said, Men of
Athinos, I observe you that in all (things) you exceed in
the worship of demons. As I walked about and saw the
place of your worship, I found a certain altar on which
was inscribed, To God the Hidden : him then whom
■while not known you worship, This I declare to you. For
Aloha w^ho made the world and all that is in it, and is
himself the Lord of heaven and of earth, in temples
made with hands resideth not. Neither is he served by
the hands of men, nor needeth he any thing, for it is he
who giveth to every man life and soul. And of one
blood hath he made the w^hole w^orld of men to dwell
upon the face of all the earth, and he hath distinguished
the times by his decree, and set the limits of the dwell-
ing of mankind, that they should seek Aloha and inquire,
and from his creatures find himself, because he is not far
from every one of us. For in him we live, and are
moved, and are ; as also one of your sages hath said.
From him is our descent.
Men, therefore, whose descent is from Aloha, should not
think that gold or silver or stone sculptured by the art
and skill of man is like the Divinity.^ For the times of
error Aloha hath made to pass away ; and in this time
he commandeth all men, that every man in every place
should repent ; because he hath set a day in which he
will judge the whole earth in righteousness by that Man
whom he hath ordained ; and he will convert every man
to the faith of him in having raised him from among the
dead.
And when they heard of resurrection from among
the dead, (some) of them mocked, and (some) of them
^ Alohutha,
HISTORIES OF THE BLESSED APOSTLES. 15"
said, At another time we will hear thee concerning this.
And so Paulos went forth from among them. And certain
of them adhered to him and believed : but one of them
was Dionosios of the judges of Arios-pagos, and a certain
woman whose name was Damaris, and others with them.
LI.
And when Paulos had gone forth from Athinos, he
came unto Kurinthos. And he found there a certain man,
a Jihudova, whose name was Akilos, who was from the
country of Pontos, (and) who at that time had come
from the country of Italia, himself and Priskila his wife,
because Klaudios Cesar had commanded that all the
Jihudoyee should go out from Ruma ; and he drew near
to them : (and) because he was a son of their art, he
dwelt with them and wrought with them : but in their
art they were tentmakers. And he discoursed in the
synagogue every shabath, and persuaded the Jihudoyee
and the Heathens. And when from Makedunia Sliilo
and Timotheos had come, Paulos was constrained in his
speech, because the Jihudoyee r-rose against him and
blasphemed, while he testified to them that Jeshu is the
Meshiha. And he shook his garments and said to them.
From now I am clean : I go unto the Gentiles. And he
went forth from thence, and entered into the house of
a man named Titos, who worshipped Aloha ; and his
house adjoined the synagogue. And Krispos, master of
the synagogue, believed in our Lord, he and all the sons
of his house. And many of the Kurinthoyee heard and
believed in Aloha, and were baptized.
And the Lord said in a vision unto Paulos, Fear not,
l)ut speak and be not silent ; for I am with thee, and no
man can do thee harm ; and I have much people in this
city. But he abode a year and six months in Kurinthos,
and taught them the word of Aloha.
188 THE BOOK OF THE ACTS.
LII.
And when Gallon was proconsul of Akaia, they ga-
thered together against Paulos, and brought him before
the tribunal, saying, This (man) part from the law
persuadeth men to worship Aloha. And when Paulos
sought to open his mouth and speak, Galion said to the
Jihudoyee, If it were concerning some thing of evil, or
of wickedness, or of abomination, you would complain, 0
Jihudoyee, it would be proper for me to receive you ; but
if they be questions concerning language and names, and
concerning your law, let them be known among your-
selves ; for I am not willing to be a judge of these mat-
ters. And he drove them from his tribunal. And all
the Heathens seized Sosthenis the presbyter of the syna-
gogue, and beat him before the tribunal. And Galion was
careless of these. And when Paulos had been there many
days, he gave the salutation to the brethren, and pro-
ceeded by sea to go to Syria : and Priskila and Akilos
w^ent with him, w^hen he had shaved his head at Kan-
kreos, because he had vowed a vow. And they came to
Ephesos.
And Paulos entered the synagogue and discoursed with
the Jihudoyee ; and they requested of him to tarry with
them ; and he was not willing ; for he said. It behoveth
me faithfully to perform the feast which cometh at Urish-
lem ; and if Aloha willeth, I will come again to you.
And Akilos and Priskila he left at Ephesos ; and he
voyaged by sea and came to Cesarea : and he went up and
wished the peace of the sons of the church, and went
unto Antiokia. And when he had been there certain
days, he went forth and itinerated successively through
Phrygia and Galatia, confirming all the disciples.
And a certain man whose name was Apolu, a Jihu-
doya, who was by family of Aleksandria, and erudite in
HISTORIES OF THE BLESSED APOSTLES. 1(S9
speech, and accurate in the scriptures, came to Ephesos.
This was discipled in the way of the Lord, and was fervid
in spirit, and he spake and taught freely concerning
Jeshu, while knowing not any thing but the baptism of
Juhanon. And he began boldly to speak in the syna-
gogue. And when Akilos and Priskila heard him, they
brought him to their house, and fully showed to him the
way of the Lord. And when he willed to go to Akaia,
the brethren were careful of him, and wrote to the disci-
ples to receive him. And when he had gone he helped
much, through grace, all the believers. For he disputed
forcibly against the Jihudoyee before the assemblies,
while he showed from the scriptures concerning Jeshu,
that he is the Meshiha.
LIIL
And while Apolu was in Kurinthos, Paulos itinerated
through the upper countries unto Ephesos ; and he asked
those disciples whom he found there. Have you received
the Spirit of Holiness from [the time] that you believed ?
They answered and said to him, It hath not been heard
by us whether there be the Spirit.
He saith to them. And into what were you baptized ?
They said, Into the baptism of Juhanon.
Paulos saith to them, Juhanon baptized the people
with the baptism of repentance, saying that they should
believe in him who was coming after him, who is Jeshu
Meshiha.
And when they heard these (words), they were bap-
tized in the name of our Lord Jeshu Meshiha. And
Paulos laid on them the hand, and the Spirit of Holiness
came upon them, and they spake with tongues, and pro-
phesied. But all the men were twelve.
And Paulos entered the synagogue, and discoursed
boldly three months, and persuaded concerning the king-
190 THE BOOK OF THE ACTS.
dora. of Aloha. And men of them were obdurate, and
contended, and reviled the way of Aloha, before the as-
sembly of the people. Then Paulos removed and sepa-
rated from them the disciples, and every day discoursed
with them in the school of a man whose name was Tyra-
nos. And this was done two years, until all who dwelt
in Asia, Jihudoyee and Aramoyee, had heard the word of
the Lord. And great power-works wrought Aloha by the
hand of Paulos ; so that they brought even from the gar-
ments that were upon his body napkins or wrappings,
and laid them upon the sick, and the diseases went from
them ; and demons also went forth.
LIV.
But men, Jihudoyee, also, who went about and adjured
demons, willed to adjure in the name of our Lord Jeshu
over those who had unclean spirits, saying. We adjure
you in the name of Jeshu whom Paulos preacheth. There
were seven sons of a man, a certain Jihudoya, chief of
the priests, whose name was Skeva, who did this. And
that evil demon answered and said to them, Jeshu I ac-
knowledge, and Paulos I know ; but who are you ? And
the man in whom was the evil spirit sprang upon them,
and was strong against them, and threw them, and they,
naked and wounded, fled from that house. And this was
known to all the Jihudoyee and Aramoyee who dwelt in
Ephesos : and fear fell upon them all, and the name of
our Lord Jeshu Meshiha was exalted. And many of
those who believed came and acknowledged their sins,
and confessed whatever they had done. Many also of
the magicians collected their writings and brought and
burned them before all men ; and they reckoned the
price of them, and it ascended to silver five myriads.
And thus with great power prevailed and increased the
faith of Aloha.
HISTORIES OF THE BLESSED APOSTLES. 191
But when these were fulfilled, Paulos set ia his mind
to itinerate throughout all Makedunia and Akaia, and to
go into Urishlem. And he said, When I shall have gone
thither, it behoveth me Ruraa also to see. And he sent
two men of those who ministered to him to Makedunia,
Timotheos and Aristos ; but he remained a time in Asia.
LV.
But there was made at that time a great tumult on
account of the way of Aloha. For there was a certain
worker of silver there whose name was Dimitrios, who
made shrines of silver of Artemis, and he produced for
the sons of his art great gains. This (man) assembled
all the sons of his art and those who wrought with them,
and said to them, Men, you know that all our merchan-
dise is from this work ; and you also hear and see, that
not only the sons of Ephesos, but also many of all Asia,
this Paulos persuadeth, and hath perverted them, saying,
that there be no gods which by the hands of men are
made. And not only is this business defamed and
brought to an end, but also the temple of Artemis the
great goddess is reputed as nothing, and she also, the
goddess of all Asia, and (whom) all the nations worship,
is despised. And when they heard these (words) they
were filled with wrath ; and they cried, and said. Great is
Artemis of the Ephesoyee. And the whole city was per-
turbed, and they ran together and came to the theatre ;
and seizing, they led with them Gaios and Aristarkos,
men of Makedunia, companions of Paulos.
LYI.
And Paulos willed to enter the theatre, and the dis-
ciples restrained him. And the chiefs of Asia, because
they were his friends, sent, praying of him not to deliver^
^ Or, give his life.
192 THE BOOK OF THE ACTS.
himself by going into the theatre. But the crowd who
were in the theatre were greatly commoved, and others
cried other things ; for many of them knew not on what
account they were assembled. But the people of the
Jihudoyee who were there appointed of them a man a
Jihudoya, whose name was Aleksandros ; and when he
stood (forth) he signed that he would apologize to the
people. And when they knew that he was a Jihudoya,
all of them cried with one voice, as two hours. Great is
Artemis of the Ephesoyee ! And the chief of the city
stilled them, saying. Men, Ephesoyee, who is there of
mankind who knoweth not that the city of the Ephesoyee
is a votaress of the great Artemis, and of her image which
descended from heaven ? Therefore, since no man can
contradict this, it behoves you to be silent, and to do
nothing in haste. Yet have you brought these men who
have neither spoiled temples nor blasphemed our goddess.
But if this Dimitrios and the sons of his craft have strife
with any man, behold, the proconsul is in the city, (and)
there are officers : let them go nigh and judge one with
another. And if you require other (procedure), in the
place which is given by the law for an assembly it
shall be resolved. For now also are we standing in peril
of being accused as disturbers, because we cannot make
excuse for the concourse of this day, inasmuch as we have
met uselessly, and have made a tumult without cause.
And when these he had said, he dissolved the assembly.
And after the tumult had stilled, Paulos called the dis-
ciples and consoled them and kissed them, and going
forth went unto Makedunia. And when he had itine-
rated those regions, and had consoled them with many
words, he came into the country of Hales,"* and was there
three months. But the Jihudoyee wrought treachery
against him, when he was about to go into Syria, and
* Quasi dicatj Hellas, Greece.
HISTORIES OF THE BLESSED APOSTLES. 193
had thought to return into Makedunia. And (there)
went forth with him into Asia Supatros who was from
Berula, the city ; and Aristarkos and Sakundos, who
(were) from Thessalonika ; and Gaios, who was from
Derbe the city ; and Timotheos, who was from Lystra ;
and from Asia, Tukikos and Trophimos. These went
before us, and waited for us in Troas. But we went forth
from PhiUpos, a city of the Makedunoyee, after the days
of the Phatiree, and voyaged by sea and came to Troas in
five days, and there were we seven days.
LVII.
And on the first day in the week, when we were as-
sembled to break the eucharist, Paulos discoursed with
them, because the day following he was to depart ;
and he prolonged his discourse until the dividing
of the night. And there were many lamps of fire in
the high-room ^ where we were assembled. And a cer-
tain youth whose name was Eutikos sat in a window and
heard. And he had sunk into a heavy sleep while Paulos
prolonged his discourse, and in his sleep he fell from the
third floor, and was taken up as dead. And Paulos
descended, and fell upon him, and embraced him, and
said, Be not agitated, for his life is in him. When he had
gone up, he broke bread and tasted, speaking with them
until the morning arose ; and then went he forth to pro-
ceed by land. And they brought the young man alive,
and rejoiced over him greatly.
But we went down to the ship, and voyaged to the
port ^ of Thesos, because there we were to receive Paulos,
for thus he had instructed us, while he himself would
proceed by land. But when we had received him from
^ B^elitho.
« )|.^0 Partus. But Tremellius, G. Faber, Buxtorf, and Tros-
tius say, Coetus, congregatio. Schaaff seems to prefer ccetus,
K
194 THE BOOK OF THE ACTS.
Thesos, we took him up into the ship and came to Mity-
lene. And from thence the day after we voyaged over
against Kios the island, and again the day after we came
to Samos ; and we tarried at Trogalium, and the day
after we came to Militos : for Paulos had decided with
himself to pass by Ephesos, that he might not be hin-
dered there, because he hastened, that, if it were possible,
on the day of the Pentecost in Urishlem he might work.
LVIIl.
And from Militos he sent to bring the presbyters of
the church of Ephesos ; and when they came to him, he
said to them :
You know, that from the first day that I entered Asia,
how I was with you all time, serving Aloha in much low-
liness and with tears, and in those temptations which
passed upon me through the devices of the Jihudoyee.
IVeither neglected I any thing that was profitable for
your souls, that I might preach to you and teach in
public places and in houses, while I testified to Jihudoyee
and to Aramoyee concerning repentance that is toward
Aloha, and faith which is in our Lord Jeshu Meshiha.
And now I, bound in the Spirit, go to Urishlem ; not
knowing what I shall know in her. Nevertheless, the
Spirit of Holiness in every city testifieth to me and saith,
that bonds and afflictions are for me. But by me my
life is reckoned nothing, so that I may accomplish my
course, and the ministry I have received from our Lord
Jeshu, to bear witness concerning the gospel of the grace
of Aloha.
And now, I know that again my face you will not see,
you, all, among whom I have gone about, preaching to
you the kingdom of Aloha. I testify to you this very
day, that I am pure from the blood of you all. For I
HISTORIES OF THE BLESSED APOSTLES. 195
have not shunned to make known to you all the will of
Aloha.
Take heed therefore to yourselves, and to the whole
flock over which the Spirit of Holiness hath constituted
you the bishops ; to pasture the church of the Meshiha
which he hath purchased with his blood. For I know
that after I shall have gone, there will enter with you
furious wolves which will not spare the flock. And also
from you, of yourselves, will men arise speaking perverse
things to turn away disciples to go after them. On
account of this be watchful, and remember, that for three
years I ceased not by night and by day with tears to
instruct every one of you.
And now I commend you to Aloha, and to the word
of his grace, who is able to build you up, and to give you
an inheritance with all the saints. Silver, or gold, or
raiment have I not coveted ; and you know to the neces-
sity of myself, and of those who are with me, these
hands have ministered. And I have shown you every
thing, (that) so it behoveth to labour, and to be careful of
those who are infirm, and to remember the word of our
Lord Jeshu, that he said. He is blessed who giveth, more
than he who receiveth.
And when these he had said, he kneeled on his knees
and prayed, and all the men with him. And there was a
great weeping with all of them, and they embraced him
and kissed him ; but most agonized (were they) by that
word which he had spoken, that again they were not to
see his face. And they accompanied him to the ship.
And we separated from them and voyaged directly unto
Ko the island, and the day after we came to Rodos, and
from thence to Patara ; and we found there a ship which
was going to Punike, and we ascended into her and
voyaged. And coming near Kypros the island, we left
it on the left hand and came unto Syi'ia, and thence came
K 2
196^ THE BOOK OF THE ACTS.
we to Tsur : for there was the ship to reUeve from her bur-
den. And having found disciples there, we sojourned
with them seven days. And these said daily unto Paulos
in the Spirit, That he should not go unto Urishlera.
And after those days we departed to go on the way.
And they accompanied us, all of them, they and their
wives and their children, till without the city, and
kneeled upon their knees on the sea shore, and prayed.
And we kissed one another, and we ascended to the ship,
and they returned to their homes. But we voyaged from
Tsur, and came to Aku the city, and gave the salutation
to the brethren who were there, and abode among them
one day. And the day after we departed and came to
Cesarea ; and we entered and abode in the house of
Philipos the preacher, he who was of the seven. And he
had four virgin daughters who prophesied. And when
we had been there mauy days, there came down from
Jihud a certain prophet whose name was Agabos. And
he came in to us, and took the loins' -girdle of Paulos, and
bound his own feet and his hands, and said. Thus saith
the Spirit of Holiness, So the man the master of this
girdle will the Jihudoyee bind in Urishlem ; and they will
deliver him into the hands of the Gentiles. And when
we heard these words, we and the sons of the place
entreated of him not to go unto Urishlem.
LIX.
Then answered Paulos and said. What do you, weep-
ing and bruising my heart ? For not to be bound only
am I prepared, but also to die in Urishlem, for the sake
of the name of our Lord Jeshu Meshiha. And when he
would not be persuaded by us, we desisted, and said.
The will of our Lord be done.
And after those days we prepared and went up to
Urishlem. And there went with us men, disciples, from
HISTORIES OF THE BLESSED APOSTLES. 197
Cesarea, who conducted with them a certain brother of
the first disciples whose name was Mnason, and he was
from Kypros, to receive us into his house. And when we
were come to Urishlem, the brethren received us joyfully.
And the day following we entered with Paulos to
Jakub, while all the presbyters were with him. And we
gave them salutation.^ And Paulos recounted to them
in order what Aloha had done among the Gentiles by his
ministry. And when they heard, they glorified Aloha.
And they said to him. Thou seest, our brother, how
many myriads there are in Jihud who believe, and all of
them are zealous for the law. But it hath been said to
them of thee, that thou teaehest all the Jihudoyee who
are among the Gentiles to remove from Musha ; telling
them that they should not circumcise their sons, nor
walk in the customs of the law. On this account, when
they hear that thou art come hither, do that which we
tell thee. We have four men who have a vow to be
purified. Take them, and go, purify with them, and lay
out upon them the expenses, that they may shave their
heads ; and it will be known to every man that what
hath been said against thee is false, and that thou fulfillest
and keepest the law. Concerning those of the Gentiles
who believe, we wrote that they should keep themselves
from sacrifices, and from fornication, and from the
strangled, and from blood.
Then Paul took those men the day after, and was
purified with them. And he entered and went into the
temple, making known to them the fulfilment of the
days of the purification, so that an oblation might be
offered for each man of them.
And when the seventh day was come the Jihudoyee
who were from Asia saw him in the temple, and stirred
" Shaloma.
198 THE BOOK OF THE ACTS.
up against him all the people. And they lifted their
hands against him, crying out, and saying. Men, sons of
Israel, help ! This is the man who contrary to our peo-
ple teacheth every where, and contrary to the law, and
against this place. And also Aramoyee hath he brought
into the temple, and profaned this holy place. For they
had before seen with him Trophimus the Ephesian in the
city, and supposed that with Paulos he had entered the
temple. And the whole city was commoved, and all the
people assembled, and they laid hold of Paulos, and
dragged him without from the temple ; and instantly the
gates were shut.
And while the multitude sought to kill him, the tri-
bune ^ of the cohort heard that the whole city was agitated.
And forthwith took he a centurion and many soldiers
and ran upon them ; and when they saw the tribune and
the soldiers, they desisted from beating Paulos. And the
tribune drew near and took him, and commanded them
to bind him with two chains. And he asked concerning
him who (he was), and what he had done ? And men
from the crowd cried against him variously, and because
of their crying he was not able to know what was the
truth ; and he commanded that they should lead him
to the fortress. And as Paulos came to the stairs the
soldiers carried him, on account of the violence of the
people : for after him was much people ; and they cried,
and said. Away with him !
And as they came to enter into the fortress, Paulos
himself said to the tribune. May I be permitted to speak
to the people ?
But he said to him, Javanith knowest thou? Art
thou not that Metsroya who before these days stirred ap
and led forth into the waste four thousand men workers
of evils ?
^ Kiliarka.
HISTORIES OF THE BLESSED APOSTLES. 199
Paulos said to him, I am a man a Jihudoya from
Tarsos of Cilicia, an illustrious city in which I was born :
I pray you permit me to speak to the people.
And when he had permitted him, Paulos stood upon
the stairs, and signed to them with his hand ; and when
they had ceased, he spoke to them in Hebrew, and said to
them.
Brethren and fathers, hear the defence which I make
to you. And when they heard that Hebrew he was
speaking with them, the more they ceased ; and he said
to them, I am a man a Jihudoya; and I was born in
Tarsos of Cilicia, but was brought up in this city at the
feet of Gamaliel, and instructed perfectly in the law of
our fathers. And I was zealous for Aloha, even as all
of you are also. And this way I persecuted unto the
death, while I bound and delivered to the house of the
bound both men and women ; as the chief of the priests
can testify of me, and all the elders, that from them I
received letters to go to the brethren who were in Darm-
suk, that also them who were there I should bring to
Urishlem bound, that they might be fined. And as I
went, and began to approach Darmsuk in the dividing of
the day, suddenly from heaven there shone upon me a
great light, and I fell upon the earth, and heard a voice,
which said to me, Shaol, Shaol, why persecutest thou
me ? But I answered and said. Who art thou, my
Lord ? And he said to me, I am Jeshu Natsroya, whom
thou persecutest ! And the men who were with me saw
the light, but the voice they understood^ not which
spake with me. And I said. What shall I do, my Lord ?
And he said to me. Arise, go into Darmsuk, and there
shall it be told thee of whatever it is commanded thee to
do. And while I could not see because of the glory of
» Lit. " heard."
200 THE BOOK OF THE ACTS.
that light, they who were with me took me by my
hands, and I entered Darmsuk. And a man, one Hana-
nia, righteous in the law, as the Jihudoyee who were
there testified of him, came to me, and said to me,
Shaol, my brother, open thine eyes. And in a moment
my eyes were opened, and I beheld him. And he said
to me. The God of our fathers hath appointed thee to
know his will, and to see that Just One, and to hear the
voice from his lips, that thou may est be a witness to all
men of all that thou hast seen and heard. And now
why delayest thou ? Arise, baptize, and be washed from
thy sins, while thou callest his Name.
And being returned, I came hither to Urishlem. And
I prayed in the temple. And I saw him in a vision,
when he said^ to me. Hasten, and remove thee from
Urishlem : for they will not receive thy testimony con-
cerning me. And I said. My Lord, they know also how
I delivered to the house of the bound, and smote in all
the synagogues, those who have believed in thee. And
when the blood of thy martyr Estephanos was shed, I
also stood with them, and fulfilled the will of his mur-
derers, and kept the garments of them who stoned him.
And he said to me. Go : for I send thee far away to
preach to the Gentiles.
And when they had heard Paulos until this word, they
lifted up their voice, and cried. Take from the earth one
like this ; for he ought not to live. And as they shouted
and cast their garments and threw dust to the heaven,
the tribune commanded that he should be brought into
the fortress, and commanded him to be questioned by
scourging, that he might know for what cause they cried
against him. And as they exposed him with thongs,
Paulos said to the centurion who stood near him,
^ Or, saying.
HISTORIES OF THE BLESSED APOSTLES. 201
Is it allowed you to scourge a Roman man who is
not condemned ? And when the centurion heard, he
approached the tribune, and said to him. What doest
thou ? For this is a Roman man.
And the tribune approached him, and said to him. Tell
me, art thou a Roman ?
He said to him, Yes.
The tribune answered, and said to him, I with much
money purchased the Roman-right.^
Paulos said to him. But I was born in it.
And immediately those who had sought to scourge
him desisted from him ; and the tribune feared when he
learned that he was a Roman, because he had bound
him.
LX.
And the day after he willed to know truly what was
the accusation which the Jihudoyee brought against him.
And he ordered him and commanded the great priests
and all the synagogue of their rulers to come ; and he
took Paulos and brought (him) down, and stood him
among them.
And Paulos, looking upon their assembly, said. Men,
brethren, I in all good conscience have conversed before
Aloha, unto this day. And Hanania the priest com-
manded them who stood by him to smite Paulos upon
his mouth. And Paulos said to him. It will be that
Aloha will smite thee, (thou) whitened wall : thou sittest
to judge me according to the law, while thou transgress-
est the law, and commandest that they smite me ! And
they who stood there said to him, The priest of Alolia
revilest thou? Paulos said to them, I knew not, my
brethren, that he is the priest ; for it is written, Of the
^ Rumoiutha.
K J
202 THE BOOK OF THE ACTS.
chief of thy people thou shalt not speak evil. And
when Paulos knew that (part) of the people were of the
Zadukoyee and (part) of it of the Pharishee, he cried in
the assembly, Men, my brethren, I am a Pharisha, the
son of Pharishee ; and for the hope of the resurrection of
the dead am I judged. And when he had said this, the
Pharishee and the Zadukoyee fell on one another, and
the people was divided. For the Zadukoyee say that
there is no resurrection, nor angels, nor spirit ; but the
Pharishee confess all these. And there was made a
great noise. And certain sophree of the choice of the
Pharishee arose and contended with them, and said. We
have not found any thing of evil in this man ; but if a
spirit or an angel hath spoken with him, what is there in
this ? And when there was a great commotion among
them, the tribune feared lest they should tear Paulos in
pieces, and he sent to the Rumoyee to come and carry
him away from the midst of them, and take him into the
fortress.
And when it was night our Lord appeared unto
Paulos, and said to him, Be strong : for as thou hast
testified of me in Urishlem, so is it to be that thou also
in Ruma shalt testify.
LXI.
And when it became morning, men of the Jihudoyee
gathered and bound a vow ^ upon themselves, that they
would not eat or drink till they had killed Paulos. But
there were of those who established by oath this compact
more than forty men. And they drew nigh to the
priests and to the elders, and said, A vow we have vowed
upon us, that nothing will we taste until we have killed
Paulos. And now do you and the princes of the syna-
^ Cherem.
i
HISTORIES OF THE BLESSED APOSTLES. 203
gogue request from the tribune to bring him to you, as
if you sought to investigate more truly his work, and we
are prepared to kill him while he shall come to you.
And the son of the sister of Paulos heard this plot, and
he entered the fortress and informed Paulos. And
Paulos sent (and) called one of the centurions, and said
to him. Bring this youth to the tribune, for he has some-
what to tell him. And the centurion conducted the
youth, and introduced him to the tribune, and said,
Paulos the prisoner called me, and requested of me to
bring this youth to thee, because he hath somewhat to
tell thee. And the tribune took the youth by his hand,
and led him on one side, and asked him. What hast thou
to tell me ? And the youth said to him. The Jihudoyee
have determined to request of thee to send down Paulos,
to-morrow, to their synagogue, as if willing to learn
somewhat more from him : thou therefore yield not to
them ; for, behold, more than forty men of them watch
for him in ambush, and have bound a curse upon them-
selves, that they will neither eat nor drink till they have
killed him : and, behold, they are ready, and wait thy
promise. And the tribune dismissed the youth, when he
had admonished him. Let no man know that these thou
hast informed me.
And he called two centurions, and said to them. Go,
prepare two hundred Romans to go to Cesarea, and
seventy horsemen and right-handed spearmen two hun-
dred, to go forth at the third hour of the night ; but
provide also a beast to carry Paulos, and escape to Felix
the governor."*
And he wrote a letter, and gave it to them, which was
thus :
Klaudios Lusios unto Felix the victorious governor,
* Verse 25 is wanting.
204 THE BOOK OF THE ACTS.
peace. The Jihudoyee had seized this man to kill him ;
and I arose -with the Romans and rescued him, when I
had learned that he is a Roman. And when I sought
to know the occasion of which they accused him, I
brought him down to their synagogue. And I found
that concerning questions of their law they accused him ;
and a cause worthy of bonds or of death was not in him.
And when it was told me of the treachery of a plot
which the Jihudoyee wrought against him, I straightway
sent him to thee ; and I have commanded his accusers to
come and speak with him before thee. Farewell.
Then the Rumoyee, as they had been commanded, took
Paulos by night, and brought him to Autipatros the city ;
and the day after the horsemen sent away their foot-
companions to return to the fortress. And they came to
Cesarea. And they gave the letter to the governor, and
made Paulos stand before him. And when he had read
the letter, he asked him from what province he was. And
when he had heard that (he was) from Cilicia, he said to
him, I will hear thee when thy accusers have come. And
he commanded tliat they should keep him in the pre-
torium of Herodes.
LXII.
And after five days Hanania the great priest came
down with the elders, and with Tartelos a rhetor, and
informed the governor against Paulos. And being called,
Tartelos came forth to accuse him, and said.
For many years have we dwelt (in peace) through
thee, and many reformations have been made for this
people in the bearing of thy office ; and all we in every
place receive thy bounty, victorious Fehx. But, not to
weary thee with many (words), I pray thee to hear our
humbleness with brevity. For we have found this man
to be a destroyer; and an exciter of agitation among all
HISTORIES OF THE BLESSED APOSTLES. 205
the Jihudoyee, and in all the land : for he is a chief of
the doctrine of the Natsroyee, and he willed to pollute our
temple ; and having apprehended him, we sought to judge
him according to our law ; but Lusios the tribune came,
and with great force transferred him from our hands, and
hath sent him unto thee, and commanded his accusers to
come to thee ; and thou canst by questioning him learn
from him concerning all these things of which we accuse
him.
The Jihudoyee themselves also contended against him,
saying, that so these things were. And the governor
signed to Paulos to speak. And Paulos answered, and
said.
For many years I know that thou hast been the judge
of this people, and on this account I joyfully make
defence for myself; while thou shouldst know that it
hath not been more than twelve days since I went up to
Urishlem to worship. Neither found they me speaking
with any man in the temple, neither have I gathered an
assembly in their synagogue nor in the city ; nor is it in
their power to demonstrate before thee any thing of what
they accuse me. Nevertheless, this do I confess, that in
that very doctrine of which they speak, in it serve I the
God of my fathers, believing in all that is written in
the law and in the prophets, and having hope in Aloha
[for] that which they also hope : that there shall be
a resurrection from the house of the dead, of the just
and of the evil. Because of this also I labour to have
a good conscience before Aloha and before men, con-
tinually.
But after many years J came to the sons of my people
to bestow alms, and to present an oblation. And these
found me in the temple being purified, not with a con-
course nor with tumult ; but men Jihudoyee who had
come from Asia raised a tumult ; (and) tbese it behoved
206 THE BOOK OF THE ACTS.
to stand with me before thee, and to accuse of that what-
ever they have (against me). Or let these themselves
declare, what crime they found in me, when I stood
before their assembly, unless for this one word which I
proclaimed while standing in the midst of them, For the
resurrection of the dead am I judged this day before you.
But Felix, because he knew this way fully, delayed
them, saying, When the tribune comes I will hear
between you. And he commanded the centurion to keep
Paulos in quietude, and that none of his acquaintances
should be hindered from ministering to him. And after
a few days Felix, and Drusilla his wife, who was a Jihu-
doytha, sent and called Paulos, and they heard from him
concerning the faith of the Meshiha. And as he dis-
coursed with them of righteousness, and of holiness, and
of the judgment which is to come, Felix was filled with
fear, and he said. Now go, and when I have opportu-
nity ^ I will send for thee. For he hoped that a bribe
would be given him by Paulos, and on this account he
continually sent to bring him, and to speak with him.
And when two years were fulfilled to him, another
governor came in his place, who was called Porcios
Festos. But FeUx, as to do a favour to the Jihudoyee,
left Paulos bound.
And when Festos came to Cesarea, after three days he
went up to Urishlem. And the chief priest and elders
showed him concerning Paulos, and besought from him,
asking of him this favour, that he would bring him to
Urishlem, while they would act treacherously in the way
by killing him. And Festos returned the word, That
Paulos was kept in Cesarea, and I am hastening to pro-
ceed ; let those therefore of you who are able, go down
with us, and accuse him of whatever guilt there is in the
^ Or, place.
HISTORIES OF THE BLESSED APOSTLES. 207
man. And when he had been there eight days or ten, he
went down to Cesarea.
And the day after he sat on the tribunal, and com-
manded to bring Paulos. And when he had come, the
Jihudoyee who had come down from Urishlem sur-
rounded him, and accusations many and hard brought
against him, which they were not able to prove ; while
Paulos put forth the mind, that he had not offended in any
thing, neither against the law of the Jihudoyee, nor against
the temple, nor against Csesar. But Festos, because he
willed to accord a favour to the Jihudoyee, said to Paulos,
Art thou willing to go up to Urishlem, and there con-
cerning these things to be judged before me ?
Paulos answered, and said. At the tribunal of Csesar
stand I. There it is right for me to be judged. Not any
thing have I transgressed against the Jihudoyee, as also
thou knowest ; and if a crime I have committed, or any
thing worthy of death, I ask not (to be exempted) from
death. But, if there be nothing in me of which these
accuse me, no man shall give me to them as a gift. I
invoke the appeals of Csesar.
Then Festos, having spoken with the sons of his coun-
cil, said. The appeals of Csesar hast thou invoked? To
Csesar goest thou.
LXIII.
And when days had been, Agripos the king and Ber-
nike came down to Cesarea to salute^ Festos. And
when they had been with him (some) days, Festos re-
counted to the king the judgment ''' of Paulos, saying, A
certain man has been left bound by Felix ; and when I
was at Urishlem, the chief priests and elders of the
Jihudoyee informed me against him, and begged that I
® To wish the peace of. ' Or, cause.
208 THE BOOK OF THE ACTS.
would do for tliera judgment against him. And I told
them, it was not the custom of the Romans to give any
man as a gift to be killed, until his adversaries have come
and accused him to his face, and there be given him
place to defend himself against that of which he is
accused. And when I had come hither, without delay,
the day after I sat on the tribunal, and commanded to
bring the man to me. And his accusers stood up with
him, but could not find any evil accusation to prove
against him, (such) as 1 had expected, but (had) various
questions with him regarding their worship, and concern-
ing Jeshu, a man who was dead, of whom Paulos said
that he was alive. And because I stood not ® upon the
investigation of these (matters), I said to Paulos, Dost
thou require to go to Urishlem, and there be judged con-
cerning these? But he required to be kept unto the
judgment of Csesar ; and I commanded that he should be
kept until I may send him to Caesar.
And Agripos said, I would hear this man.
And Festos said. To-morrow thou shalt hear him.
And the day after came Agripos and Bernike with great
pomp, and entered the house of judgment, with the
tribunes and the chiefs of the city. And Festos com-
manded, and Paulos came.
And Festos said. King Agripos, and all men who are
with us, concerning this man whom you see have all the
people of the Jihudoyee taken me at Urishlem and here,
crying, that This ought not further to hve ; but I per-
ceived not that he had done any thing worthy of death.
And because he required to be reserved for the judgment
of Csesar, I have commanded that he should be sent.
But (as) I know not what to write of him unto Csesar,
therefore have I willed to bring him before you, and
^ Or, have not been constituted for.
HISTORIES OF THE BLESSED APOSTLES. 209
especially before thee, king Agripos, that, having inquired
into his case, I may find what to write. For it is not
fit when we send a man bound, not to record his trans-
gression.
And Agripos said to Paulos, It is permitted thee to
speak for thyself. Then Paulos stretched forth his hand
and made defence, and said,
Of all that I am accused by the Jihudoyee, king
Agripos, I consider myself happy, that before you I (have
to) make defence. Especially because I know that you are
conversant with all questions and laws of the Jihudoyee ;
therefore, I pray you with patient mind to hear me. For
the Jihudoyee themselves — if they would testify — know
my manners from my youth, which were mine from the
beginning among my people at Urishlem ; because they
of a long time were assured of me, and they know that
in the high doctrine of the Pharishee I lived. And now,
concerning the hope of the promise that was made to our
fathers by Aloha, stand I, and am judged. And for this
hope (to which) our twelve tribes, with diligent prayers
by day and night, are expecting to come, for this very
hope am I accused by the Jihudoyee, king Agripos !
What judge you ; ought we not to beheve that Aloha will
raise the dead?
For I, at the first, proposed in my mind to do many
things against the name of Jeshu Natsroya. This I also
did in Urishlem. And many holy ones I cast into the
house of the bound, by the authority which I had
received from the great priests ; and when they were
killed by them, I participated with those who condemned
them. And in every synagogue I was furious against
them, while I constrained them to blaspheme the name
of Jeshu ; and, being filled with great wrath against them,
I went forth unto other cities also to persecute them.
And while going on this account to Darmsuk, with
210 THE BOOK OF THE ACTS.
authority and permission from the great priests, at the
dividing of the day, in the way, I saw from heaven, 0
king, shining upon me and upon all who were with me,
a light which (was) more excellent than the sun. And
we fell all of us upon the earth ; and I heard a voice
that said to me in Hebrew, Shaol, Shaol, why persecutest
thou me?^ It is hard to thee to kick against the
pricks ! And I said, Who art thou, my Lord ? And he
said, I am Jeshu Natsroya, whom thou persecutest. And
he said to me. Stand upon thy feet, because for this I
have appeared to thee, to appoint thee a minister and
witness of that (for) which thou hast seen me, and (for)
which thou shalt see me. And I will deliver thee from
the people of the Jihudoyee, and from the other nations to
whom I send thee, to open their eyes, that they may turn
from darkness to light, and from the power of Satan unto
Aloha, and receive the forgiveness of sins, and a lot with
the saints through faith, which (is) in me.
Wherefore, king Agripos, I withstood not with perver-
sity the heavenly vision, but preached, at first to them
who were in Darmsuk, and to them who were at Urish-
lem, and in all the districts of Jihud, and also to the
Gentiles have I preached, that they should repent, and
turn to Aloha, and do works worthy of repentance. And
for these things the Jihudoyee seized me in the temple,
and would have killed me ; but Aloha hath helped me
until this day ; and, behold, I stand and testify to the
small and to the great, yet nothing beyond Musha and
the prophets do I speak, but those things which they
said should come to pass ; that the Meshiha should
suffer, and should be the chief of the resurrection from
the house of the dead, and should preach light to the
people and to the nations.
® Shaol, Shaoly mono rodeph ath li ?
HISTORIES OF THE BLESSED APOSTLES. 211
LXIV.
And as Paulos was thus making defence, Festos cried
with a high voice, Thou art mad, Paulos ; much learning ^
hath made thee mad !
Paulos said to him, I am not mad, victorious Festos,
but vrords of truth and righteousness I speak. And
king Agripos also, especially, knoweth concerning these
things ; and therefore speak I with openness before him ;
because not one of these things I think have been hidden
from him ; for they were not done in secrecy. Believest
thou, king Agripos, the prophets ? I know that thou
believest.
King Agripos said to him, (Within) a little thou per-
suadest me to become a Christian.
And Paulos said, I would from Aloha that in little and
in much, not only thou, but also all who hear me to-day,
were as I am, except these bonds.
And the king arose, and the governor, and Bernike, and
those who sat with them : and when they were removed
thence they spake one with another, and said. Nothing
that is worthy of death or of bonds hath this man done.
And Agripos said to Festos, This man could have been
dismissed, if he had not called the appeal of Caesar.
And Festos commanded concerning him that he should
be sent unto Csesar in Italia. And he delivered Paulos,
and other prisoners with him, to a certain man, a centu-
rion of the band of Sebaste, whose name was Juhos.
And when he would proceed, we went down to a ship
which was from Adramantos the city, to go to the region
of Asia. And Aristarkos, a Makedonoya who was of Thes-
salunike the city, entered the ship with us. And the day
after we came to Tsaidon. And the centurion behaved
^ Or, many books.
212 THE BOOK OF THE ACTS.
with kindness towards Paulos, and permitted liim to go
to his friends and be refreshed. And from thence we
voyaged ; and because the winds were contrary we made
a circuit unto Cypros.^ And we went through the sea
of CiHcia and of PamphuHa, and came to Mura, a city of
Lukia. And the centurion found there a ship from
Aleksandria which was going to Itaha, and he placed us
in her. And because she sailed heavily, (after) many
days we had scarce come over against Knidos the island,
and as the wind did not permit us to go directly, we
went round by Kreta against Salmona the city ; and
hardly voyaging we passing around it came to the place
which is called the Fair Havens.
LXV.
And it was nigh to the city named Lasia. And we
were there much time, until the day when the day^
of the fast of the Jihudoyee had also passed, and there
had become danger for one to voyage by sea. And Paulos
counselled them and said. Men, I perceive that with dis-
tress and much loss we are to voyage, not only to the
burden of the ship, but also to our own hves. But the
centurion hearkened to the governor and to the lord of
the ship rather than to the counsel of Paulos. And be-
cause that haven was not convenient to winter in, many
of us desired to proceed thence, and if possible to come
and winter in a certain harbour in Kreta, called Phoniks,
and which looked to the ^outh. And when the wind
of the south blew, and we thought we could come as we
desired, we sailed round Kreta. And after a little there
came forth against us a blowing of the tempest which is
called Tuphonikos Euroklidon ; and the ship was carried
^ Al Kypros. ^ Tishrij 10th day : about September 20th.
HISTORIES OF THE BLESSED APOSTLES. 213
away, and could not stand against the wind, and we gave
her into its hand. And when we had passed a certain
isle that is called Cyra ; we could scarcely take up the
boat. And when we had uplifted her, we girded and
strengthened the ship. And because we feared lest we
should fall into the precipitancy*^ of the sea, we brought
down the sails, and so went forward. And while there
rose against us the hard tempest, the next day we threw
the goods into the sea. And the third day the things
of the ship itself we cast forth. And when the storm
had held more days, and neither the sun was seen, nor
the moon, nor stars, the hope that we should be saved at
all was cut off. And while no man had taken any food,
then stood Paulos among them, and said. Men, if you
had been persuaded by me, you would not have voyaged
from Kreta, and we should have been exempted from loss,
and from this distress. Yet now I counsel you to be
without anxiety ; for not one of you will perish, but the
ship only. For in this night there appeared to me the
angel of Aloha, (of) him whose I am, and whom I serve.
And he said to me. Fear not, Paulos, for thou art to
stand before Caesar ; and, behold. Aloha hath given thee
the gift of all who voyage with thee. Therefore, men,
take courage ; for I believe Aloha, that so it shall be as
he hath told me. Nevertheless, upon a certain island we
have to be cast.
LXVI.
And after fourteen days (in) which we had wandered
and been beaten in the sea of Hadrios, in the dividing of
the night, the mariners thought that we drew nigh to
land. And they cast the lead, and found twenty cubits ;
* I / A ^^ V^ Locus decliviSf descensus^ prcBcipitium. Greek, trvprts.
214 THE BOOK OF THE ACTS.
and again a little they proceeded, and found fifteen cubits.
And fearing lest we should be found in a place in which
were rocks, they cast forth from the hinder part of the
ship four anchors, and prayed that it would become day.
But the mariners sought to escape from the ship, and
lowered from her the boat into the sea, on the pretext
that they would go in her, and bind the ship to the land.
And when Paulos saw, he said to the centurion and to
the soldiers, If these in the ship remain not, you cannot
be saved. Then cut the soldiers the cable of the boat
from the ship, and let her drive.
But Paulos himself, until it was morning, persuaded
aU of them to take food, saying to them. To-day it is four-
teen days (in which) from danger you have tasted no-
thing. Wherefore I beseech you receive meat for the
establishment of your lives ; for a hair of the head of one
of you will not perish. And when these he had said, he
took bread, and praised Aloha before them all, and he
broke and began to eat. And they were all comforted,
and received food. But we were in the ship two hun-
dred and seventy and six souls. And when they were
satisfied with food, they lightened the ship, and took up
the wheat and sent it into the sea.
And when it was day, the sailors knew not what land it
was ; but they saw along the coast a certain inlet of the sea,
(into) which they purposed if possible to drive the ship.
And they cut the anchors^ from the ship, and left them in
the sea, and they loosed the bands of the oars, and raised
a small sail to the wind which blew, and went forward to
the face of the land. And the ship struck on a high
place between two depths of the sea, and infixed^ herself
in it ; and her forepart stood upon it, and was immovable,
5 Sic.
^ Injixit se. — Trem. Illisa est — Reg. Resupinata est. —
Paris, Min. et Angl. Rupta est. — Buxt. C. R.
HISTORIES OF THE BLESSED APOSTLES. 215
but her afterpart was loosed from the violence of the
waves. And the soldiers would have killed the prisoners,
lest they should cast forth to swim, and escape from
them ; and the centurion restrained them from this, be-
cause he was willing to save Paulos. And those who
could cast forth to swim he commanded to be the first to
swim, and to pass to the land. And the rest, on boards,
and on other timbers of the ship, passed ; and thus all
of them escaped to land.
LXVII.
And afterwards we learned that Melita was called that
island. And the Barbaroyee who dwelt in it many kind-
nesses showed us. And they kindled a fire, and called
all of us to warm, because there was great rain and cold.
And Paulos took many sticks and placed upon the fire ;
and there came forth a viper from the heat of the fire,
and bit (him) in his hand. And when the Barbaroyee
saw it hang upon his hand, they said. Perhaps this man
is a murderer, whom, though he is escaped from the sea,
justice suffereth not to live. But Paulos shook his hand,
and cast the viper into the fire, and nothing of evil befell
him. But the Barbaroyee expected that he would imme-
diately have swelled and fallen dead upon the ground ;
and when they had for a great while expected and saw
that nothing of evil befell him, they changed their words,
and said he was a god.
But there were possessions in that place (belonging) to
a certain man whose name was Publios, who himself was
the chief of the island ; and he cheerfully received us into
his house three days. But the father of Publios was ill
in a fever, and a disease of the bowels. And Paulos
went in to him, and prayed and laid his hand on him,
and healed him. And when this was done, the rest also
216 THE BOOK OF THE ACTS.
of them who were diseased in the island came to him
and were cured. And with great honours they honoured
us ; and when we went forth from thence they sup-
plied us.
LXVIII.
But we went forth after three months and voyaged in
an Alexandrine ship which had wintered at the island ;
and she had upon her the sign of the Twins. And we
came to Sarakosa the city, and remained there three days.
And from thence we went round and came to Regium the
city. And after one day the south wind blew, and in
two days we came to Putialos, a city of Italia. And we
found there brethren, and they prayed of us, and we
were with them seven days, and then went we unto
Ruma.
And when the brethren who were there heard, thev
came forth to meet us unto the street that is called Apios
Foros, and unto the Three Taverns. And when Paulos
saw them he thanked Aloha, and was strengthened.
And we entered Ruma.
And the centurion allowed Paulos to sojourn where he
willed, with the soldier, him who guarded him. And after
three days Paulos sent to convoke the principal men of
the Jihudoyee ; and when they were assembled, he said
to them, Men, brethren, I, who in nothing have risen
against the people, nor the law of our fathers, in bonds
was delivered from Urishlem into the hands of the Ru-
moyee. And they who examined me willed to dismiss
me, because they found not in me any fault worthy of
death. And when the Jihudoyee had risen against me,
I was constrained to call the appeal of Csesar ; (yet) not
as though I had in any thing to be the accuser of the
sons of my people. Wherefore I have besought you to
come, that I might see you, and declare to you these
HISTORIES OF THE BLESSED APOSTLES. 21/
things ; for on account of the hope of Israel am I
bound with this chain.
They said to him, We have not received letters con-
cerning thee from Jihud, and none of the brethren who
have come from Urishlem have spoken any thing evil of
thee. But we are willing to hear from thee what it is
that thou thinkest ; for we know that this doctrine is by
no man received.
LXIX.
And they appointed him a day ; and many assembled
and came where he sojourned ; and he explained to them
concerning the kingdom of Aloha, testifying and per-
suading them concerning Jeshu, from the law of Musha
and from the prophets, from the morning until the even-
ing. And some of them were persuaded by his words,
and others were not persuaded. And they removed from
him, while not agreeing together. And Paulos said to
them this word. Well spake the Spirit of Holiness, by
the mouth of Eshaia the prophet, against your fathers,
saying.
Go unto this people, and say unto them.
Hearing, you will hear and will not understand.
And you will see, but not discern :
For stupified is the heart of this people.
And their hearing they have made heavy.
And their eyes have they closed.
Lest they should see with their eyes,
And hear with their ears.
And understand with their hearts.
And be turned unto me, and I should forgive them.
Be this therefore known to you, that to the Gentiles is
sent this redemption, for they will also hear it.
And Paulos hired his own house, and was in it two
L
218 THE BOOK OF THE ACTS.
years, and received there all those who came to him. And
he preached concerning the kingdom of Aloha, and taught
with confidence concerning our Lord Jeshu Meshiha,
none forbidding.
Finished are the Acts of the Blessed Apostles ;
that is, their Histories.
THE
APOSTOLICAL EPISTLES.
L 2
V p. V V p
IN THE
NAME OF OUR LORD AND OUR ALOHA
JESHU MESHIHA,
WE WRITE THE FOURTEEN EPISTLES OF PAULOS THE APOSTLE
OF OUR LORD JESHU MESHIHA.
THE EPISTLE OF PAULOS THE APOSTLE
TO THE RUMOYEE.
I.
Paulos, a servant of Jeshu Meshiha, called, and an
apostle, who hath been separated unto the gospel of
Aloha, which from of old he had promised by the hand of
the prophets, in the holy writings, concerning his Son,
who was born, according to the flesh, of the seed of the
house of David, and is known ^ (to be) the Son of Aloha
by power, and by the Holy Spirit, who raised him from
among the dead, Jeshu Meshiha our Lord : by whom we
^ Or, acknowledged.
222 EPISTLE OF PAULOS THE APOSTLl!
have received grace aud apostleship among all nations,
that they should become obedient unto the faith of his
name : and you also are of them, called in Jeshu
Meshiha : To all who are in Ruma, beloved of Aloha,
called and saints ; peace and grace be with you from
Aloha our Father, and from our Lord Jeshu Meshiha.
First, I praise my God through Jeshu Meshiha on
behalf of you all, that your faith is heard (of) in all the
world. For a witness unto me is Aloha, w^hom I serve
in the spirit in the gospel of his Son, that without ceas-
ing at all time I remember you in my prayers. And I
pray that from now there may be opened unto me the
way, by the will of iVloha, to come to you. For I greatly
desire to see you, and to impart to you the gift of the
Spirit, that thereby you may be established, and that
together we may be comforted by your faith and mine.
II.
But I will that you know, my brethren, that many
times I have willed to come to you, and have been hin-
dered until this ; that among you also I may have fruit
as among the rest of the nations of the Javnoyee and
Barbaroyee, the wise and the foohsh, because to every
man am I obligated to preach ; and so am T urged to
evangelize unto you also who are in Ruma. For I am
not ashamed of the gospel, because it is the power of
Aloha for the salvation of all who believe in him, whe-
ther of the Jihudoyee first, or of the Aramoyee : for the
righteousness of Aloha in it is revealed from faith to
faith, as it is written.
The righteous by faith shall live.
For the wrath of Aloha is revealed from heaven against
all the unrighteousness and depravity of the sons of men,
who the truth in unrighteousness detain. Because the
knowledge of Aloha is revealed in them ; for Aloha
TO THE RUMOYEE. 223
revealed it in them. For the occult things ^ of Aloha
from the foundations of the world, unto his creatures by
intelligence are apparent, and his power and his Godhead
eternal, that they may be without excuse. For when they
knew Aloha, they did not as Aloha glorify him and praise
him, but became vain in their imaginations, and their
heart was darkened, that they understood not. And
while thinking in themselves that they were wise, they
were fools. -^ And they changed the glory of Aloha the
Incorruptible into the likeness of the image of corrupti-
ble man, and into the likeness of birds and of four-footed
(beasts) and of reptiles of the earth. Because of this
Aloha delivered them up to the unclean lusts of their
hearts, that they would debase their bodies among them.
And they changed the truth of Aloha into a lie, and
worshipped and served the creatures rather than their
Creator, to whom be praises and blessings for ever and
ever. Amen.
III.
Wherefore Aloha delivered them up to passions of
vileness : for their females changed the use of their nature,
and to what is not natural were used. And also their males
likewise left the natural use of their females, and were
inflamed with concupiscence one with another, and male
with male wrought shamefulness, and the just retribution
for their perverseness in themselves received. And as
they did not decide in themselves to know Aloha, so did
Aloha ciluse them to be delivered up to a mind of vain-
ness, and to do what is not fit ; being filled with all wick-
edness, and uncleanness, and rancour, and mahce, and
rapacity, and envy, and murder, and contention, and
deceit, and evil imaginings, and murmurings, and slau-
- Kasyotheh d' Aloha. ^ Or, befooled.
224 EPISTLE OF PAULOS THE APOSTLE
ders, and hating of Aloha : vilifiers, inflated ones, boast-
ers, inventors of evil things, mindless, disobedient to
parents, (men) to whom a compact is nothing, and
(who) neither love peace nor (have) mercy in them ;
who, knowing the judgment of Aloha, that they who
these things do, unto death are condemned, (yet) not
only do them, but also participate with those who do
them.
Wherefore thou hast no excuse, 0 man, who judgest
thy neighbour; for in that for which thou judgest thy
neighbour, thou condemnest tbyself ; for in those which
thou judgest, thou also art conversant.
IV.
And we know what is the judgment of Aloha in truth
against them who in these things converse. But think-
est thou, 0 man, who judgest them who in these con-
verse, while thou also conversest in them, that thou wilt
escape the judgment of Aloha? Or upon the riches of
his goodness, and upon his long-suffering, and upon the
space he giveth thee, presumest thou ? and knowest
not that the goodness of Aloha unto repentance leadeth
thee ? Yet, through the hardness of thy unrepenting
heart, layest thou up the treasure of wrath for the day of
wrath, and the revelation of the just judgment of Aloha,
who rendereth to every man according to his works. To
them who seek, in perseverance of good works, glory and
honour and incorruption, he giveth eternal life ; but to
them who are rebellious, and obey not the truth, but
unrighteousness obey, he will render wrath and indigna-
tion and affliction and distress, upon every man who
worketh evils ; to Jihudoyee first, and to Aramoyee ; but
glory and honour and peace to every one who worketh
good, to the Jihudoya first, and also to the Aramoya ;
for there is no acceptance of faces with Aloha.
TO THE RUMOYEE. 225
For they who without the law have sinned, without
the law also will perish : and they who in the law have
sinned, by the law will be judged. For not the hearers
of the law are righteous before Aloha, but the doers of
the law are justified.
V.
For if the Gentiles, who have not the law, from their
nature shall perform the law, these, while not having the
law, unto themselves become a law. And these show the
work of law written upon their hearts, and their con-
science testifieth of them, while their reasonings accuse
or excuse one another ; — in the day when Aloha judgeth
the secrets of men according to my gospel by Jeshu
Meshiha.
But if thou (who) a Jihudoya art called, and reposest
on the law, and boastest in Aloha, because thou knowest
his will, and distinguishest the things that are fitting,
because thou art learned from the law ; and confidest
upon thyself that thou art a guide of the blind, and a
light to those who are in darkness, and an instructor of
the wanting-in-mind, and a teacher of children, and hast
a type of knowledge and of truth in the law : Thou,
then, who teachest others, dost thou not teach thyself?
and who preachest that men should not steal, dost thou
steal? and who sayest they should not commit adultery,
dost thou commit adultery ? And thou who condemnest
idols, dost thou despoil the sanctuary?^ And thou who
boastest of the law, in this that thou transgressest against
the law. Aloha himself despisest thou ? For the name
of Aloha through you is blasphemed among the Gentiles,
as it is written.
For circumcision profiteth, if thou accomplish the law ;
* The house of holiness.
L 5
226 EPISTLE OF PATJLOS THE APOSTLE
but if thou transgress the law, thy circumcision is
become uncircumcisedness. But if the uncircumcision
shall keep the commandment of the law, is not uncir-
cumcisedness reckoned to him (as) circumcision ? And
the uncircumcision, who by nature accomphshes the law,
will judge thee, who with the scripture and with circum-
cision, transgressest against the law.
For it is not in outwardness that he is a Jihudoya,
nor is that which is seen in the flesh circumcision : but
he is a Jihudoya who is one in inwardness ; and cir-
cumcision is that which is of the heart, in the spirit, and
not in the letter ; whose praise is not from the sons of
men, but from Aloha.
What then is the excellence of the Jihudoya, and
what the profit of circumcision ?
Much in every thing : primarily that they had intrusted
(to them) the words of Aloha.
For if some of them believed not, would their unbelief
aboHsh the faithfulness of Aloha ?
Not so : for Aloha is true, and every man a liar ; as it
is written,
That thou may est be just in thy words.
And triumph when they judge thee.
But if our iniquity the righteousness of Aloha establish-
eth, what shall we say? Is Aloha evil, who bringeth his
wrath ? As a man do I speak.
Not so ; otherwise how shall Aloha judge the world ?
For if the truth of Aloha is promoted by my lie unto
his glory, why then am I judged as a sinner ?
Or why, as certain blaspheme concerning us, affirming
that we say. Let us do evil, that good may come ? they,
whose condemnation is reserved by justice.
What then, have we attained excellence ? (No.) For
TO THE RUMOYEE. 22/
before we decided of the Jihudoyee and of the Aramoyee
that they are all under sin ; as it is written.
None is righteous, not one.
None understand eth or seeketh Aloha.
All have decHned together and are reprobate,
And there is none that doeth good, not one.
Open sepulchres are their throats,
Their tongues have deceived.
And the venom of asps is under their lips.
Their mouth is full of cursing and bitterness.
And their feet are swift to shed blood.
Crushing and misery are in their ways ;
And the way of peace they have not known ;
And the fear of Aloha is not before their eyes.
VII.
But we know that whatever the law saith, to them
who are under the law it saith : that every mouth may
be shut, and all the world be guilty unto Aloha. Be-
cause by the works of the law no flesh is justified before
him ; for from the law sin is known. But now, without
the law the righteousness of Aloha is revealed, and the
law and the prophets (themselves) testify of it. But the
righteousness of Aloha is by faith ^ of Jeshu Meshiha,
unto all and also upon all who believe in him. For there
is no distinction : for all have sinned, and have failed of
the glory of Aloha ; and all are justified by grace freely,
and (that) through the redemption which is in Jeshu
Meshiha, whom Aloha before ordained (to be) a propitia-
tion through faith in his blood for our sins which from
the first we had sinned, within the space which Alolia
hath given to us in his patience, — unto the manifestation
of his righteousness which (is) in this time : that he
5 Lit. " By the hand of faith."
228 EPISTLE OF PAULOS THE APOSTLE
might be just, and might justify in righteousness him
who is in the faith of our Lord Jeshu Meshiha.
Where, then, is boasting ? It is abolished. By what
law? of works? No, but by the law of faith. We com-
prehend, therefore, that by faith man is justified, and not
by the works of the law. Is Aloha of the Jihudoyee
only, and not of the Gentiles ? Yes, of the Gentiles also.
Because one is Aloha, who justifieth the circumcision by
faith, also the uncircumcision by the same faith. Do we
therefore the law abolish by faith ? Not so, but the law
itself we establish.
What then say we of Abraham, the chief of the
fathers, that he found in the flesh ? For if Abraham by
works was justified, he had cause for boasting ; but not
with Aloha. For what saith the scripture ? That Abra-
ham believed Aloha, and he reckoned it to him for righ-
teousness. But to him who worketh, his wages are not
reckoned to him as of favour, but as that which is owing
to him : but to him who worketh not, but believcth only
in him who justifieth sinners, his faith is reckoned to him
for righteousness. As also David hath spoken concern-
ing the blessedness of the man to whom Aloha reckoneth
righteousness without works, saying.
Blessed are they whose iniquity is forgiven.
And whose sins are covered.
Blessed is the man to whom Aloha reckoneth not his
sin.
Is this blessedness, then, upon the circumcision (only),
or upon the uncircumcision (also) ? Now we have said,
that his faith was reckoned to Abraham for righteousness.
When, then, was it reckoned to him ? In circumcision,
or in uncircumcision ? It was not in circumcision, but
in uncircumcision. For he received the sign of circum-
cision (as) a seal of the righteousness of his faith, which
(was his) in uncircumcision, that he should be the father
TO THE RUMOYEE. 229
of all them who believe of the uncircumcision ; that it
might be accounted also to them for righteousness : and
the father of the circumcision, not of them who are of
the circumcision only, but of them who pursue^ the
footsteps of the faith of uncircumcision of our father
Abraham.
VIII.
For not through the law was the promise unto
Abraham and to his seed that he should be the heir of
the world, but through the righteousness of faith. For
if they who are of the law were heirs, faith would be
vain, and the promise be abolished. For the law is the
worker of wrath. For where there is no law, there also
is no transgression of the law. Therefore it is by faith,
which is through grace, that we are justified, that the
promise might be firm unto all his seed ; not to that
which is of the law only, but also to that which is of the
faith of Abraham, who is the father of us all : (as it is
written, I have ordained thee the father of many nations
before Aloha, in whom thou hast believed, who maketh
alive the dead, and calleth those who are not as though
they were :) and who, without hope, unto hope believed
that he should be the father of many nations, as it is
written, that " so shall be thy seed." Nor was he weak
in his faith, while considering his body dead, (for he was
the son of an hundred years,) and the dead womb of
Sara ; and at the promise of Aloha he wavered not as
deficient in faith, but was strong in faith, and gave glory
to Aloha ; and was sure that what he had promised to
him Aloha could fulfil. Wherefore it was reckoned to
him for righteousness. And not for his sake only was
this written, that his faith was reckoned for righteous-
^ Or, accomplish, fulfil.
230 EPISTLE OF PAULOS THE APOSTLE
ness, but for our sake, because it should be reckoned to
us also who believe in Him who hath raised our Lord
Jeshu Meshiha from among the dead ; who was delivered
for our sins, and rose that he might justify us.
IX.
Because, then, we are justified by faith, we have
peace with Aloha through our Lord Jeshu Meshiha.
And by him we have been admitted through faith into
this grace in which we stand, and exult in hope of the
glory of Aloha. And not thus only, but also in aflBictions
we exult ; for we know that affliction perfecteth patience
in us, and patience experience,^ and experience hope :
but hope maketh us not ashamed, because the love of
Aloha is shed forth upon our hearts by the Spirit of
Holiness who is given to us.
But if the Meshiha on account of our infirmity in this
time for the wicked hath died : — for hardly for the
wicked one dieth ; for on account of the good one may
perhaps dare to die. Nevertheless Aloha hath manifested
his love for us, in that, when we were sinners, the
Meshiha for us died : — how much more, then, shall we
be now justified through his blood, and by him be deli-
vered from wrath? For if, while we were adversaries.
Aloha was reconciled with us through the death of his
Son, how much more, then, in reconciliation with him,^
shall we be saved by his life ? And not thus only, but
we also exult in Aloha through our Lord Jeshu Meshiha,
by whom we have now received the reconciliation.
X.
As by one man sin entered into the world, and by sin
death, so death hath passed upon all men through this,
' Or, proof, probation. ^ Or, iu his reconciliation.
TO THE RUMOYEE. 231
that all have sinned. For until the law, sin, while it was
in the world, was not reckoned sin, because the law was
not ; yet death reigned from Adam until Musha on them
also who had not sinned after the manner of the trans-
gression of the law of Adam, who was the type of him
who was to be. But not as was the fall, so is the gift ;
for if, on account of the fall of one, many died, how
much more the grace of Aloha, and his gift, for the sake
of one man, Jeshu Meshiha, in many will abound ? And
not as the transgression of one, so is the gift ; for the
judgment that was by one was unto condemnation, but
the gift (which saves) from many sins was unto righte-
ousness. For if because of the transgression of one
death was made to reign, much more (shall) they who
receive the abundance of the grace and of the gift and
of righteousness, reign in life by one, Jeshu Meshiha.
As then on account of the transgression of one was the
condemnation of all men, so, on account of the righteous-
ness of one shall there be acquittal^ unto the Hfe of all
men. For as on account of the disobedience of one
man many became sinners, so also on account of the
obedience of one many became righteous. But the
entrance which was of the law, (made) sin to increase ;
and where sin increased, there grace hath abounded :
that as sin hath reigned in death, so grace might reign
in righteousness unto the life which is eternal, by the
hand of our Lord Jeshu Meshiha.
XI.
What, then, shall we say, Let us remain in sin, that
grace may abound ? Not so. For how shall they who
^ Zokulho, Victoria, innocentia, jusii/icatio. Heb. Zakah, Purum
fuit, purum proniinciavit.
232 EPISTLE OF PAULOS THE APOSTLE
are dead to^ sin live yet in it? Or do you not know,
that they who have been baptized into Jeshu Meshiha,
into his death have been baptized ? For we are buried
with him by baptism into death ; that as Jeshu Meshiha
arose from among the dead by the glory of his Father, so
also we in a new life shall walk. For if together we
have been planted with him in the likeness of his death,
so also in his resurrection shall we be. For we know
that our old man is crucified with him, that the body of
sin might be abolished, that more we should not serve
sin. For he who is dead is set free from sin. If then
we are dead with the Meshiha, we believe that with him,
with the Meshiha, we shall live : for we know that the
Meshiha rose from among the dead, and no more dieth,
nor hath death dominion over him. For [as] he who
died on account of sin died once, and he who liveth
liveth unto Aloha ; so also reckon yourselves to be dead
unto sin, and alive unto Aloha by our Lord Jeshu
Meshiha.
Let not sin then reign in your dead body, as that you
may obey the lusts of it : nor prepare your members the
instruments of iniquity unto sin, but prepare yourselves
for Aloha, as men who from the dead have been made
alive, and your members instruments to be for the righ-
teousness of Aloha. For sin shall not rule over you ;
for you are not under law, but under grace. What, then,
shall we sin, because we are not under law, but under
grace ? Not so. Know you not, that to whom-
soever you prepare yourselves to obey him unto ser-
vice, of him you are the servants, — of him whom
you obey ; whether of sin, or of the hearing of the ear of
righteousness ? But praise to Aloha that you were the
^ Or, by, on account of, sin; the particle .i.^ admitting of either
meaning. Compare the Syr. Apoc. xx. 11; 1 Peter i. 5 ; 2 Cor.
viii. 14.
TO THE RUMOYEE. 233
servants of sin, but have obeyed from the heart the form
of doctrine to which you have been delivered. And when
you were made free from sin, you became obedient to
righteousness. As among men I speak, because of the
infirmity of your flesh, that as you have prepared your
members for the service of uncleanness and of iniquity,
so also now prepare ye your members for the service of
righteousness and of holiness. For when you were the
servants of sin, you were free from righteousness. And
what product^ had you then from that of which to-day
you are ashamed ? For the end of it is death. And
now made free from sin, and become servants to Aloha,
you have holy fruits,^ of which the end is the hfe
of eternity. For the wages of sin is death ; and the
gift of Aloha the life of eternity by our Lord Jeshu
Meshiha.
XTI.
But know you not, my brethren, for to those who
know the law I speak, that the law has authority over a
man as long as he liveth ? as a woman who is bound in
law to her husband as long as he liveth ; but if her
husband be dead, she is freed from the law of her
husband. But if, while her husband lives, she adhere to
another man, she becometh an adulteress ; but if her
husband shall die, she is freed from the law, and is not
an adulteress, though she become (the wife) of another
man. And now, my brethren, you also are dead to
the law, through the body of the Meshiha, that you
should be married to another, (namely, to) him who
rose from the dead, that you may render fruit unto
Aloha.
For while we were in the flesh, the aff'ections of sin,
- Odsho. ^ Phiree.
234 EPISTLE OF PAULOS THE APOSTLE
which are against* the law, wrought powerfully in our
members to yield fruits unto death ; but now we are
loosed from the law, and are dead to that which held us,
that we might serve henceforth in the newness of the
spirit, and not in the oldness of the writing.
What then, say we the law is sin ? Not so. But sin
I had not learned (to know) but by the law : for 1 had
not known concupiscence (to be sinful), but (by) the
law, which hath said, Thou shalt not covet. And by
this commandment sin found for itself an occasion, and
completed in me all concupiscence. For without the law
sin was dead. But I was ahve without the law formerly :
but when the commandment came, sin lived, and I died.
And that commandment of life was found to me (to
tend) unto death. For sin, by the occasion it found
through the commandment, deceived me, and thereby
killed me. The law therefore is holy, and the command-
ment holy, and just, and good. The good, then, unto
me, unto death was made ? Not so. But sin, that it
might be seen what sin is, by the good (law) effected
death in me, that sin might be the more condemned by
the commandment. For we know that the law is
spiritual ;^ but I am carnal, and sold unto sin. For
what I work, I know^ not ; and not that which I will, I
do ; but what I hate, that I. do. And if the thing that
I would not, I do, I witness of the law that it is good.^
But now it is not I who work this, but sin which dwell-
eth in me. For I know that in me, but that is in my
flesh, good dwelleth not ; because to will the good is easy
to me, but to perform it I find not. For the good that
I will to do, I do not ; but the evd that I will not to do,
that do I. And if the thing that I will not I do, it is
* Compare the same particle, 2 Cor. vii. 2.
^ Da-ruch, "Of the spirit."
" Or, acknowledge, approve. ^ Shaphir.
TO THE RUMOYEE. 235
not I who do it, but sin which dwelleth in me. I find
then a law which accordeth with my mind, that willeth
to do good, because evil is near to me. For I rejoice in
the law of Aloha in the interior man ; but I see another
law in my members, which warreth against the law of
my mind, making me captive to the law of sin that is in
my members. Miserable son of man am I ! who will
deliver me from this body of death ? I give thanks to
Moha ! (it is) by the hand of our Lord Jeshu Meshiha.
XIII.
Now then, I in my mind am the servant of the law of
Aloha, but in my flesh ^ I am the servant of the law of
sin. Hence, there is no condemnation to them who do
not walk according to the flesh, in Jeshu Meshiha. For
the law of the Spirit of life, which is in Jeshu Meshiha,
hath set thee free from the law of sin and of death. Be-
cause the law was weak through the infirmity of the flesh,
Aloha sent his Son in the likeness of the flesh of sin, on
account of sin to condemn sin in his flesh ; that the
righteousness of the law might in us be fulfilled, who
walk not in the flesh, but in the Spirit. For they who are
in the flesh, of that flesh are mindful ; and they who are
of the Spirit, of that Spirit are mindful. For the mind
of the flesh is death, and the mind of the Spirit life and
peace. Because the mind of the flesh is enmity towards
Aloha ; for to the law of Aloha it is not subject, for it
cannot be ; and they who are in the flesh cannot please
Aloha. But you are not in the flesh, but in the Spirit,
if truly the Spirit of Aloha dwelleth in you. But if a
man have not the Spirit of the Meshiha, this (man) is not
his. And if the Meshiha be in you, the body is dead
because of sin ; but the Spirit is life because of righte-
ousness. And if the Spirit of him who raised our Lord
* Compare verse 13 with John iii. 6', 7.
236 EPISTLE OF PAULOS THE APOSTLE
Jesliu Meshiha from among the dead dwell in you, he
who raised our Lord Jeshu Meshiha from among the
dead will also make alive your dead bodies, on account of
his Spirit who dwelleth in you.
XIV.
Now, my brethren, we are debtors, not to the flesh,
that according to the flesh we should walk. For if after
the flesh you live, you must die : but if, after the Spirit,
the habitudes of the body you mortify, you live. For
they who by the Spirit of Aloha are led, they are the
sons of Aloha. For we have not received the spirit of
servitude again unto fear, but we have received the Spirit
of the adoption ^ of sons, by whom we cry. Father, our
Father! And the Spirit himself witnesseth with our
spirit, that we are the sons of Aloha. And if sons, heirs
also ; heirs of Aloha, and the sons of the inheritance of
Jeshu Meshiha. For if we suff"er with him, with him
also shall we be glorified. For I consider that the suff'er-
ings of this time are not equal to that glory which is to
be revealed in us. For the whole creation hopeth and
waiteth for the manifestation of the sons of Aloha.
For the creation hath been subjected to vanity, not wil-
lingly,^ but on account of him who subjected her, upon
the hope that the creation herself also shall be made free
from the servitude of corruption into the liberty of the
glory of the sons of Aloha. For we know that all crea-
tures groan and travail until this day ; and not only they,
but we also who have in us the first-fruit of the Spirit,
groan within ourselves, and wait for the adoption, the
redemption of our bodies. For in hope we hve : but
hope that is seen is not hope ; for if we see it, why hope
^ Rucho da-simath benayo : The Spirit of the constituting of
sons.
^ Or, not with her will.
TO THE RUMOYEE. 23/
we for it ? But if we hope for that which is not seen,
in patience we wait. So also the Spirit helpeth our
infirmity : for what to pray for as we ought we know
not; but the Spirit himself prayeth on our behalf in
groanings unspoken. But he who searcheth the hearts,
he knoweth the mind of the Spirit, who, according to the
will of Aloha, prayeth for the saints.
XV.
But we know that those who love Aloha, in every
thing he helpeth them for good ; them whom he set
before that they might be called. And from the first he
knew them, and signified ^ them in the likeness of the
image of his Son, that he might be the first-born of
many brethren. But whom he before signified, them he
called ; and whom he called, them he justified ; and whom
he justified, them he glorified.
What then shall we say of these ? If Aloha be for us,
who is against us? And if his Son he spared not, but
for all of us delivered him up, how will he not with him
give us all things ? Who is against the chosen of Aloha ?
Aloha justifieth. Who condemneth ? The Meshiha hath
died and arisen, and is at the right hand of Aloha, and
prayeth for us. Who shall separate us from the love of
Meshiha ? Affliction, or sorrow, or persecution, or
famine, or nakedness, or peril, or the sword ? As it is
written :
For thee all the day long are we killed.
We are reckoned as sheep for the slaughter.
But in these we all are victorious by the hand of him
who hath loved us. For I am persuaded that neither
death, nor life, nor angels, nor authorities, nor powers,
nor things subsisting, nor things to come, nor height,
^ Var^sham enum, Signed, designated, notified them.
238 EPISTLE OF PAULOS THE APOSTLE
nor depth, nor any other creature, shall be able to sepa-
rate me from the love of Aloha which is in our Lord
Jeshu Meshiha.
I say the truth in Meshiha, and lie not ; my con-
science witnesseth for me in the Spirit of Holiness, that
I have great grief, and (that) the sorrow of my heart
ceaseth not. For I could pray that I myself might be
one accursed from Meshiha ^ instead of my brethren and
my kinsmen who are in the flesh ; who are the sons of
Israel, and whose was the adoption of sons, and the glory,
and the covenants, and the law, and the ministry, and the
promises, and the fathers ; and from whom appeared the
Meshiha in the flesh, who is Aloha over all : his be praises
and benedictions to the age of ages. Amen.
XVI.
For the word of Aloha hath not really fallen : * for
not all who are of Israel are Israel ; neither also are they
who are of the seed of Abraham all children ; because it
was said. In Ishok shall be called unto thee the seed :
but that is, the children of the flesh are not the children
of Aloha, but the children of the promise are reckoned
the seed. For the promise is this word. In this time I
will come, and a son shall be unto Sara. And not this
only, but also Raphka when with one, our father Ishok,
she had association, before her sons were born, and had
not wrought good or evil, the (choice) of Aloha was
(made) known before that it should remain : not by
works, but by him who called : for it was said. The elder
shall be servant to the less ; as it is written, Jakub have
I loved, and Isu have I hated.
What then say we? Is there iniquity with Aloha?
Not so : behold, also, he said unto Musha, I will have
mercy upon whom I will have mercy, and I will be gra-
^ Cherem from Meshiha. ■* Fallen to fall.
TO THE RUMOYEE. 239
cious to whom I will be gracious. Therefore it is not by
him who willeth, nor by him who runneth, but by Aloha
tlie Merciful. For it is said in the scripture to Pherun,
For this I have raised thee up, that I might show in thee
my power, and that my name might be proclaimed in all
the earth. Then upon whom he willeth he is merciful,
and whom he willeth he hardeneth.
Perhaps thou wilt say. Of what then doth he com-
plain ; for who shall arise against his will ? Who then
art thou, 0 man, who givest answer against Aloha ?
Will the mass say to him who formeth it. Why thus hast
thou formed me ? Or, hath not the potter power over his
clay, that from the (same) mass he might make vessels,
the one to honour, and the other to vileness ?
XVII.
But if Aloha, willing to reveal his wrath, and to
make known his power, in his much patience bore with
the vessels of wrath who were perfected for destruction,
and poured his mercy upon the vessels of mercy who were
prepared of Aloha for glory, — who are we, (ourselves)
the called, not only of the Jihudoyee, but also of the
Gentiles : so also in Husha he said, I will call them my
people who were not my people, and on those on whom
I was not merciful, will I be merciful : for it shall be
in the place where they were not called my people, there
shall they be called the children of Aloha the Living. But
Eshaia proclaims of the sons of Israel : Though the num-
ber of the sons of Israel were as the sand which is on the
sea, the residue of them shall be saved. The Lord hath
decreed and determined the word, and will perform it
upon the earth. And as that which Eshaia had said be-
fore : Unless the Lord of sebaoth had left to us a residue,
as Sedum should we have been, and to Amura have been
likened.
240 EPISTLE OF PAULOS THE APOSTLE
XVIII.
What then shall we say? That the Gentiles who
have not followed^ after righteousness have attained
righteousness, but that righteousness which is of faith :
but Israel, who followed ^ after the law of righteousness,
unto the law of righteousness have not attained. For
why ? Because it was not by faith, but by the works of
the law : for they stumbled at the stone of stumbling ;
as it is written.
Behold, I lay in Zion a stone of stumbling
And a rock of offence ;
And whosoever in him shall believe
Shall not be ashamed.
My brethren, (it is) the wish^ of my heart, and my
prayer to Aloha concerning them, that they may be saved.
For I testify of them that they have zeal for Aloha,^ but
not in knowledge. But the righteousness of Aloha they
know not, but seek the righteousness of themselves to
establish, and on this account to the righteousness of
Aloha they have not become subject. For the end of the
law is the Meshiha unto righteousness in all who believe
in him.
XIX.
For Musha thus describeth the righteousness which
is of the law, that he who doeth these things shall live
by them. But the righteousness which is by faith thus
speaketh.
Say not in thy heart. Who shall ascend into heaven.
And bring down the Meshiha ?
And who shall descend into the deep of Sheul,
And bring up the Meshiha from among the dead ?
But what saith it ?
^ Or, ran. ^ Or, will. ' Or, the zeal of Aloha.
TO THE RXJMOYEE. 241
Nigh thee is the word of thy mouth and of thy heart :
that is, the word of faith, which we preach. And if
thou wilt confess with thy mouth our Lord Jeshu, and
wilt believe with thy heart that Aloha hath raised him
from among the dead, thou shalt be saved. For the
heart which believeth in him is justified, and the mouth
which confesseth him is saved. For the scripture saith,
that every one who believeth in him shall not be
ashamed. And in this he hath not distinguished nor the
Jihudoya nor the Aramoya ; for one is the Lord of them
all, who is rich toward every one who calleth on him.
For every one who shall invoke the name of the Lord
shall be saved.
How then shall they invoke him in whom they have
not believed? Or how shall they believe in him of
whom they have not heard ? Or how shall they hear
without a preacher ? Or how shall they preach if they
are not sent ? As it is written.
How beautiful the feet of them who evangelize peace.
And who evangelize good things !
But all of them have not obeyed ^ the preaching of the
gospel : for Eshaia saith.
My Lord, who hath believed our voice ?
Therefore faith is from the hearing of the ear, and the
hearing of the ear from the word of Aloha.
But I say, Have they not heard ?
Behold, in all the earth their voice hath gone forth,
And to the ends of the world their words !
But I say, Hath not Israel known ? First, Musha thus
speaketh,
1 will provoke you by a people who is not a people.
And by the disobedient people will I make you angry.
But Eshaia is bold, and saith,
8 Lit. "heard."
M
242 EPISTLE OF PAULOS THE APOSTLE
I am beheld by them who have not sought me.
And found of them who for me have not inquired.
But of Israel he saith,
I have stretched out my hands all the day
To a contentious and disobedient people.
XX.
But I say, Hath Aloha put away his people ? Not so.
For I also am of Israel, of the seed of Abraham, of the
tribe of Benyamen. Aloha hath not put away his people
whom from before he knew. Or know you not what he
saith in the scripture concerning Elia, when he cried unto
Aloha against Israel, saying. My Lord, thy prophets have
they killed, and thy altars overthrown, and I alone am
left, and they seek my soul ? And it was said to him by
revelation. Behold, I have left to myself seven thousand
men, who upon their knees have not kneeled nor wor-
shipped Baal. So also, at this time, a residue is left by
the election of grace. But if by grace, it is not of
works ; otherwise grace is not grace. But if by works,
it is not of grace ; otherwise work is not work. What
then. That which Israel sought he hath not found ; but
the election hath found : but the rest of them are blinded
in their hearts. As it is written,
Aloha hath given them the spirit of trouble,^
And eyes that see not, and ears that hear not,
until the present day.^ And David again saith.
Let their table become a snare before them.
And their reward be for a stumbling-block :
Let their eyes be darkened, that they may not see.
And their back at all times be bowed ;
But I say. Have they stumbled so as to fall ? Not so :
but, by their stumbling was salvation to the Gentiles, unto
^ Spiritum stupidum. — Walton. ^ Until the day of to-day.
TO THE RTJMOYEE. 243
[the stirring up of] their zeal. And if their stumbUng
were wealth to the world, and their condemnation wealth
to the Gentiles, how much then will their fulness be ?
XXI.
To you, Gentiles, I speak, I, who am apostle of the
Gentiles, in my ministry I glory,^ if I may provoke my
fleshly kindred, and save some of them. For if their
rejection was the reconciliation of the world, what (will)
their conversion (be) but life from the dead ? For if
the first-fruits be holy, (so) also (will be) the mass ; and
if the root be holy, (so) also the branches. And if the
branches were cut off, and thou who art a wild olive art
engrafted in their place, and hast a participation of the
root and fatness of the olive, boast not against the
branches : but if thou boast, thou bearest not the root,
but the root beareth thee. And perhaps thou wilt say,
The branches were cut off", and I in their place am
engrafted : Well, they on account of unbelief were cut off,
and thou by faith standest : be not exalted in thy mind,
but fear. If Aloha spared not them who were branches
by nature, (take heed) lest he spare not thee. Behold,
then, the goodness and the severity of Aloha : towards
them who fell, severity ; but towards thee, goodness, if
thou continue in his goodness ; if not, thou also wilt be
cut off. And they, if they continue not in their want of
faith, they also shall be engrafted ; for Aloha is able
again to engraft them. For if thou who art of the wild
olive which is thy nature, wast cut off, and, which was not
thy nature, art engrafted into the good olive, how much
more they, if they are engrafted into the olive of their
nature ?
But I would have you know, my brethren, this mys-
* Or, boast.
M 2
244 EPISTLE OF PAULOS THE APOSTLE
tery, that you may not be wise in your own mind, — that
blindness of heart for a Httle space is unto Israel until
the fulness of the Gentiles be brought in : and then all
Israel shall be saved. As it is written.
The Redeemer shall come from Sion,^
And turn iniquity from Jakub ;
And then shall be to them my covenant.
When I have forgiven them their sins.
But, in (regard of) the gospel, they are enemies on
your account ; and, in the election, they are beloved on
account of the fathers. For Aloha turneth not in his gift
and in his vocation. For as you also were not obedient
unto Aloha at the first, and now have received mercy,
through their disobedience ; so also these are now dis-
obedient for the mercy that is upon you, that upon them
also might be mercy. For Aloha hath included them all
in disobedience, that upon all he might show mercy. 0
the depth of the riches of the wisdom and knowledge of
Aloha, whose judgments man searcheth not, and whose
ways are inscrutable ! For who hath known the mind of
the Lord, or who hath been his counsellor ? Or who
hath first given to him, that so he should receive from
him ? For all is of him, and all in him, and all by him.
To him be praises and benedictions unto the age of ages.
Amen.
XXII.
I BESEECH then of you, my brethren, by the mercies
of Aloha, that you present '^ your bodies a sacrifice, living
and holy and acceptable unto Aloha, in a rational ^ service.
' Nithe men Tshiun Poruko.
* Or, make to stand, constitute.
^ Meliltho. Compare the use of the corresponding Chaldee word
in the Targum of Onkelos on Gen. ii. 7j where the divine afflatus is
described as creating in man ruch memalla, " a speaking or rational
spirit."
TO THE RUMOYEE. 245
And be not likened unto this world, but be changed by
the renewing of your minds, that you may discern what
is the will of Aloha, good, and acceptable, and perfect.
But I tell you all through the grace which is given to
me, that you are not to think beyond what it is proper
to think ; but that you think with sobriety, every
man as Aloha hath divided to him faith in measure.
For as in one body we have many members, and as all
the members have not one work, so also we who are
many are one body in the Meshiha ; but we are each of
us members one of another. But we have various gifts
according to the grace that is given to us : is it pro-
phecy ? (let him who has received it) prophesy according
to the measure of the faith. Hath (another the gift) of
ministry ? (let him be employed) in his ministry ; he
who is a teacher, (let him labour) in his teaching ; he
who is an exhorter, in his exhorting ; as he who giveth,
(let him give with simplicity ;) and he who presideth,^
(let it be) with diligence ; and he who (is engaged in
works) of mercy, with cheerfulness. And let not your
love be guileful ; abhor things evil, cleave to the good.
Be tender to your brethren, and love one another, being
forward to honour one another. Be dihgent, and not
slothful, be fervent in spirit, be serving your Lord.
Rejoice in your hope, sustain your afflictions, be constant
in prayer ; distributing to the necessity of the saints. Be
kind to strangers. Bless your persecutors ; bless, and
curse not. Rejoice with them who rejoice, and weep
with them who weep. And what you think of your-
selves, (that) also think of your brethren ; nor think with
a high mind, but incline to them who are humble ; and
be not wise in the conceit of your own mind. And
repay to no man evil for evil, but be careful to do good
before all men. And if possible, as much as is in you,
^ Lit. " standeth at the head."
246 EPISTLE OF PAULOS THE APOSTLE
with all men make peace. And avenge not yourselves,
my beloved, but give place unto wrath ; for it is written,
that if thou execute not judgment for thyself, I will exe-
cute thy judgment, saith Aloha. And if thy adversary
hunger, feed him ; and if he thirst, give him drink : and
if these things thou do unto him, coals of fire thou wilt
heap upon his head. Let not evil overcome you, but
overcome evil with good.
XXIII.
Let every soul to the powers of dominion be subject.
For there is no power that is not from Aloha, and the
powers that be, of Aloha are they instituted. Who-
ever then riseth up against the power, against the insti-
tution of Aloha he riseth ; and they who arise against
them will receive judgment. For judges are not a terror
to the workers of good, but to the evil. Wilt thou then
not be afraid of the power? do good, and thou shalt
have praise from him. For he is the servant of Aloha,
but to thee for good : and if thou do evil, fear ; for not
in vain is he girded with the sword ; for he is the servant
of Aloha, and the dispenser of wrath to them who do
evil. And because of this are we bound to be subject,
not for the wrath only, but also because of conscience.
On this account also give we tribute ^ to them ; for they
are the servants of Aloha over these things constituted.
Render therefore to every man as is due to him : to whom
tribute^ (is due,) tribute ;^ and to whom custom, custom ;
and to whom reverence, reverence ; and to whom honour,
honour. And to no man owe any thing, but one ano-
ther to love. For whoever loveth his neighbour falfilleth
the law : for that also which it hath said, Thou shalt not
kill ; and. Thou shalt not commit adulteiy ; and. Thou
<" Lit. "head-silver.**
TO THE RUMOYEE. 247
8halt not steal ; and, Thou shalt not covet ; and if there
be any other commandment, in this word it is accom-
phshed. Thou shalt love thy neighbour as thyself. Love
unto his neighbour evil worketh not : therefore love is
the fulfilling of the law.
XXIV.
And also this know, that the time is, and the hour is,
when we should be awake from our sleep ; for now hath
drawn nearer to us our salvation than when we believed.
The night now passeth away, and the day hath drawn
nigh ; put we away then from us the works of darkness,
and let us clothe with the arms of light. And as in the
day, let us walk decorously, not with the song, nor with
drunkenness, nor in the unclean chamber, nor in envy
and in contention ; but let (every one) clothe himself
with our Lord Jeshu Meshiha, and care not for your flesh
unto the lusts (thereof).
But to him who is weak in the faith give the hand,
and be not divided in your thoughts. For there are
some who believe that one may eat every thing, and he
who is weak eateth (only) the herb. But let not him
who eateth despise him who eateth not ; and he who
eateth not, let him not judge him who eateth ; for Aloha
hath received him. Who art thou that judgest a servant
who is not thine ? who, if he stand, unto his Lord he
standeth, and if he fall, falleth unto his Lord. But
standing, he standeth ; for there is power in the hands
of his Lord to make him stand. There is who distin-
guisheth^ day from day, and there is who judgeth all
days (to be alike) ; but let every man in the conviction ^
of his (own) mind be confirmed. He who thinketh
of the day, to his Lord he thinketh ; and every
® Or, judgeth. * Or, knowledge, intelligence.
248 EPISTLE OF PAULOS THE APOSTLE
one who thinketh not of the day, unto his Lord he
thinketh not (of it). He who eateth, to his Lord he
eateth, and to Aloha giveth thanks ; and he who eateth
not, to his Lord he eateth not, and giveth thanks to
Aloha. For there is no one of us who to himself liveth,
and no one who to himself dieth. For if we Hve, to our
Lord we live ; and if we die, to our Lord we die : and if
we live, then, or if we die, our Lord's are we. Because
of this also the Meshiha died and lived and arose, that he
might be Lord of the dead and of the living. But thou,
why dost thou judge thy brother? Or thou, also, why
despisest thou thy brother? For we shall all stand
before the tribunal of the Meshiha : as it is written. As I
live, saith the Lord, unto me every knee shall bow, and
to me shall every tongue confess. Therefore, every one
of us the answer for himself shall give unto Aloha. Then
judge not one another, but this determine^ rather, to lay
not a stumbling-block for thy brother. For 1 know,
and am persuaded in the Lord Jeshu, that a thing which
is unclean from itself is not (so) ; but to him who judg-
eth of any thing that it is polluted, to him only it is
polluted. But if on account of meat thou grievest thy
brother, thou walkest not in love : destroy not by thy
meat him on account of whom the Meshiha died. Let
not our good ^ (things) be blasphemed. For the kingdom
of Aloha is not meat and drink, but righteousness and
peace and joy in the Spirit of Holiness. For who in
these things serveth the Meshiha pleaseth Aloha, and
before men is approved. Now, after peace let us
pursue,^ and after the edification of one another, and not
for the sake of meats undo the work of Aloha. For each
thing is pure, yet evil is it to the man who eateth with
offence. It is well not to eat flesh, nor to drink wine,
^ Or, judge. ^ Tob'othan, plural. ^ Run.
TO THE RUMOYEE. 249
nor any thing by wliicli our brother is offended. Hast
thou confidence? In thyself retain it before Aloha.
Blessed is he who condemneth * not himself in what he
distinguisheth. For he who doubteth and eateth is made
guilty, because he eateth not with confidence. For every
thing that is not of confidence is sin.
XXV.
We then, the strong, are obligated to bear up the
infirmities of the weak, and not ourselves to please. But
let every one of us please his neighbour in good things as
unto edification. Because the Meshiha also pleased not
himself; but as it is written,
The reproach of thy reproachers hath fallen upon me.
For every thing that hath before been written for our
instruction was written, that by the patience and conso-
lation of the scriptures we might have hope. But the
God of patience and of consolation give to you that with
impartiality^ you may think one of another in Jeshu
Meshiha, that with one mind and with one mouth you
may glorify Aloha, the Father of our Lord Jeshu Me-
shiha. Therefore, receive and bear with one another, as
also the Meshiha hath received you, to the glory of Aloha.
But I say that Jeshu Meshiha ministered [to] the cir-
cumcision, on behalf of the truth of Aloha, that he might
confirm the promise of the fathers, and the Gentiles
might glorify Aloha for his mercy that was upon them.
As it is written,
I will confess thee among the Gentiles,
And to thy name will I sing.
And again he hath said.
Be glad, ye Gentiles, with his people.
And again he hath said,
* Judgeth. ^ Equality.
M 5
250 EPISTLE OF PATJLOS THE APOSTLE
Praise the Lord, all (ye) Gentiles ;
Let all peoples praise him.
And again, Eshaia hath said,
There shall be a root of Jeshai,
And he "who shall arise shall be the chief of the
peoples ;
And upon him will the Gentiles hope.
But the God of hope fill you with all joy and peace,
through faith, that you may abound in hope through the
power of the Spirit of Holiness.
XXVL
But I am persuaded also concerning you, my breth-
ren, that you are also full of good, and filled with all
knowledge, and able also to instruct others. But I have
somewhat ^ boldly written to you, my brethren, as that I
may put you in remembrance, through the grace which is
given to me from Aloha, to be a minister of Jeshu Me-
shiha among the Gentiles, and to labour in the gospel of
Aloha, that there may be an oblation of the Gentiles,
acceptable and holy through the Spirit of Holiness. I
have, then, exultation in Jeshu Meshiha with Aloha.
For I dare not speak any thing which the Meshiha hath
not done by my hands, unto the obedience of the Gen-
tiles, in word and in deeds, with the power of signs
and miracles, and with the power of the Spirit of Aloha ;
as that I have itinerated from Urishlem unto lUyrikum,
to fulfil the preaching of Meshiha ; being anxious to
preach, not where the name of Meshiha had been called,
that I might not build upon another foundation ; but as
it is written. They to whom it hath not been told of him,
they shall see him ; and they who have not heard shall
be persuaded.'^
^ Or, a little. "^ Or, be obedient.
TO THE RUMOYEE. 251
On tliis account I have been hindered many times
when I would have come to you. But now, because I
have no place in these countries, and have desired for
many years to come to you, when I go into Ispania, I
hope to come and see you ; and you shall lead me
thitherward, when I shall in some measure^ have been
gladdened with the sight of you. But now I go to
Urishlem to minister to the saints. For they in Make-
dunia and in Akaia have desired that a communication
should be made from themselves with the poor and the
saints who are at Urishlem. They have desired (this),
because they also are indebted to them. For if the
Gentiles have participated with them in the Spirit, they
are indebted to serve them in the flesh. This, then,
when I have accomplished, and have sealed to them this
fruit, I (intend to) pass by you into Ispania. And I
know that when I come to you, with the plenitude of
the blessing of the gospel of Meshiha I (shall) come.
Now I entreat of you, my brethren, by our Lord Jeshu
Meshiha, and by the love of the Spirit, to labour with
me in prayer on my behalf, with Aloha, that I may be
delivered from them who believe not in Jihud, and (that)
the service which I bear to the saints may be well
received, and I may come to you with joy in the will of
Aloha, and be rested with you. The God of peace be
with all of you. Amen.
XXVII.
I COMMEND to you Phebc our sister, who is a deacon-
ess of the church of Kancreos, that you receive her
in the Lord, as is right for saints ; and, in every thing
which she requests from you, assist ^ her ; because she also
hath assisted many, and myself also. Ask for the peace
* Kalil men sagi, " a little from much." " Or, stand by.
252 EPISTLE OF PAULOS THE APOSTLE
of^ Priskela and Akulos, labourers with me in Jeshu
Meshiha ; for they themselves for my life have given their
necks ; and not only do I praise them, but also all the
churches of the Gentiles. And give salutation^ to the
church which is in their house. Ask the peace of
Epenetos, my beloved, who was the first-fruits of Akaia
in the Meshiha. Ask the peace of Maria, who hath
laboured much with you. Ask for the peace of Androni-
kos and Junia, my kindred, who were captives with me,
and are known among the apostles, and in Meshiha were
before me. Ask for the peace of Ampleos, my beloved in
our Lord. Ask for the peace of Urbanos, a labourer with
us in Meshiha, and of Estakos my beloved. Ask the
peace of Apella, chosen in our Lord. Ask for the peace
of the sons of the house of Aristobulos. Ask the peace
of Herodion, my relative. Ask for the peace of the sons
of the house of Narkisos, who are in our Lord. Ask for
the peace of Tryphena and Tryphosa, who labour in our
Lord. Ask for the peace of Parsis, my beloved, who
much hath laboured in our Lord. Ask for the peace of
Rufus, the chosen in our Lord, and of his mother and
mine. Ask the peace of Asynkritos, and of Phlegun, and
of Arma, and of Patroba, and of Herma, and of the bre-
thren who are with them. Ask the peace of Philologos,
and of Julia, and of Niros, and of his sister, and of
Olympa, and all the saints who are with them. Ask for
the peace one of another with the holy kiss. AU the
churches of the Meshiha ask for your peace.
But I beseech of you, my brethren, beware of them
who make divisions and scandals apart from the doctrine
which you have learned ; and be distant from them. For
^ Shalu bashalomo ; the same form as in the Hebrew of Psalm
cxxii. 6 : Shaalu shelowm Yerushalaim, " Ask the peace of Jeru-
salem."
^ Shalomo.
TO THE RUMOYEE. 253
they who are thus serve not our Lord Jeshu Meshiha,
but their bellies ; and with sweet words and benedictions
seduce the hearts of the simple. But your obedience is
known to every one ; I rejoice therefore in you, and I
wish you to be wise unto good (works), and pure with
regard to [those which are] evil. But the God of peace
will soon bruise Satana beneath your feet. The grace of
our Lord Jeshu Meshiha be with you !
Timotheos, a labourer with me, and Lukios and lason
and Sosipatros my kinsmen ask for your peace. I, Ter-
tios, who have inscribed this epistle in our Lord, ask for
your peace. Gaios my entertainer, and of all the church,
asketh for your peace ; (as do) Erastos steward of the
city, and Quartos a brother.
To Aloha, who is able to confirm you in my gospel
which is proclaimed concerning Jeshu the Meshiha,
through revelation of the mystery, which from the times
of the ages was hidden, but is revealed in this time by
means of the scriptures of the prophets, and by the
commandment of the Everlasting Aloha is made known
to all the nations for the obedience of faith ; (to Him)
who alone is wise, be glory by Jeshu Meshiha,
UNTO THE age OF AGES. AmEN.
The grace of our Lord Jeshu Meshiha be with you all.
Amen.
Finished is the Epistle to the Rumoyee, which was writ-
ten from Kurinthos, and sent by the hands of Phebe,
a faithful deaconess.
)iLia^q£ zo!:^
THE
FIRST EPISTLE TO THE KURINTHOYEE.
I.
Paulos the called, and the apostle of Jeshu Meshiha
by the will of Aloha, and Sosthenis a brother, to the
church of Aloha which is in Kurinthos, the called, and
the saints who in Jeshu Meshiha are sanctified ; and to
all them who invoke the name of our Lord Jeshu Me-
shiha in every place, theirs and ours : Grace be with you
and peace from Aloha our Father, and from our Lord
Jeshu Meshiha.
I give thanks to Aloha at all times on your behalf for
the grace of Aloha which is given to you through Jeshu
Meshiha, because in every thing you are enriched in him
in all utterance and in all knowledge, according to the
testimony of the Meshiha, which is confirmed in you.
That you may not be deficient in one of his gifts, but be
expecting the revelation of our Lord Jeshu Meshiha, who
will confirm you to the end, that you may be without
fault in the day of our Lord Jeshu Meshiha. Faithful is
Aloha, by whom you have been called to the fellowship of
his Son Jeshu Meshiha our Lord.
1 The hand.
FIRST EPISTLE TO THE KURINTHOYEE. 255
But I beseech of you, my brethren, in the name of
our Lord Jeshu Meshiha, that you have all one doctrine,
and that there be no divisions among you, but that you
be perfect in one mind and one sentiment. For they of
the house of Kloe have sent to me concerning you, my
brethren, that there are contentions among you. For
this I say, that there are some of you who say, I am of
Paulos ; and some who say, I am of Apollo ; and some
who say, I am of Kipha ; and some who say, I am of
the Meshiha ! Is the Meshiha divided ? Or was Paulos
crucified for you? Or in the name of Paulos were you
baptized ? I thank Aloha that no man of you I have
baptized, but only Krispos and Gaios ; lest any man
should say, that in my name I have baptized. But I
baptized also the house of Estepana ; beyond (these) I
know not that any other man I have baptized. For the
Meshiha sent me not to baptize, but to preach ; not with
the wisdom of words, lest the cross of the Meshiha
should be nullified.
II.
For the doctrine of the cross to those who perish is
foolishness, but to us who are saved it is the power of
Aloha. For it is written,
I will destroy the wisdom of the wise.
And I will take away the understanding of the
prudent.
Where is the wise ? Where is the scribe ? Or where is
the disputer of this world ? Hath not Aloha made foohsh
the wisdom of this world ? For inasmuch as in the wis-
dom of Aloha, the world by wisdom hath not known
Aloha, it hath pleased Aloha, by the foolishness of preach-
ing, to save them who believe. For the Jihudoyee de-
mand signs, and the Aramoyee require wisdom ; but we
preach the Meshiha crucified, a scandal to the Jihudoyee,
256 FIRST EPISTLE OF PAULOS
and to the Aramoyee foolishness ; but to them who
are called, Jihudoyee and Aramoyee, the Meshiha is the
power of Aloha, and the wisdom of Aloha. For the fool-
ishness of Aloha is wiser than men, and the weakness of
Aloha is stronger than men. For you see also your call-
ing, my brethren, that not many among you are wise
after the flesh, and not many among you are powerful,
and not many among you are of noble birth ; ^ but Aloha
hath chosen the simple of the world, to shame the wise,
and he hath chosen the weak of the world, to shame the
mighty, and he hath chosen those of low birth ^ in the
world, and the outcasts, and those who are nothing, to
bring to nothing those who are ; that no flesh may boast
before him. But you are of him in Jeshu Meshiha, who
hath been made unto us wisdom, of Aloha, and righte-
ousness and sanctification and redemption ; according
as it is written.
He who boasteth, in the Lord let him boast.
And I, my brethren, when I came to you, not with
grandeur of speech, nor with wisdom, did I evangelize to
you the mystery of Aloha. And I considered myself
among you as not knowing any thing unless Jeshu Me-
shiha, and him also as crucified. And I in much fear
and trembling was with you. And my speech and my
preaching were not with the persuasion of the words of
wisdom, but with the demonstration of the Spirit and of
power ; that your faith might not be through the wisdom
of men, but through the power of Aloha.
But we speak wisdom among the perfect : not the wis-
dom of this world, nor the authorities of this world,
which are aboUshed ; but we speak the wisdom of Aloha
in the mystery which was hidden, and which Aloha pre-
determined from before the worlds unto our glorification ;
^ Or, sons of a great family. ^ Or, mean family.
TO THE KURINTHOYEE. 257
which not one of the authorities of this world hath
known ; for if they had known it, the Lord of glory they
would not have crucified. But as it is written.
The eye hath not seen,
Nor the ear heard,
Nor the heart of man hath risen (to).
That which Aloha hath prepared for those who love
him.
III.
But unto us hath Aloha revealed, by his Spirit. For
the Spirit all things searcheth, also the depths of Aloha.
For what man knoweth what is in man, save the spirit of
a man which is in him ? so also that which is in Aloha
man knoweth not, but only the Spirit of Aloha. But
we not the spirit of this world have received, but the
Spirit who is from Aloha, that we might know that the
gifts from Aloha are given unto us ; which also we speak,
not with the learning of words of wisdom of men, but
with the learning of the Spirit ; and with spirituals the
spirituals we compare. For the man who is animal re-
ceiveth not spirituals, for they are fooUshness to him,
and he cannot know them, because they by the Spirit are
judged of ; but the spiritual judge th of every thing, and
he of man is not judged. For who hath known the
mind of the Lord to teach him ? But we have the mind
of the Meshiha.
IV.
And I, my brethren, could not speak with you as with
the spiritual, but as with the carnal, and as with babes in
the Meshiha. I have sustained you with milk,"* and have
not given you meat ; for as yet you could not, nor can you
* Or, have given you milk to drink.
258 FIRST EPISTLE OF PAULOS
now, (bear it). For as yet you are in the flesh. For
while there are among you envy and contentions and
divisions, are you not carnal, and walking in the flesh ?
For while some of you say, I am of Paulos, and another,
I am of Apollo, are you not carnal ? For who is Paulos,
or who Apollo, but ministers by whom you have believed,
and each as the Lord gave to him ? I have planted, and
Apollo watered, but Aloha made to increase. He then
who planteth is not any thing, nor he who watereth ;
but Aloha who maketh to increase. But he who plant-
eth and he who watereth are one, (and) each according
to his labour his recompence receiveth. For with Aloha
we work ; and the work of Aloha and the edifice of
Aloha are you. And according to the grace of Aloha
which is given to me, I have laid the foundation as a wise
architect ; but another hath budt upon it. But let every
man beware how he buildeth upon it. For another foun-
dation besides this which is laid no man can lay, (that,
namely,) which is Jeshu the Meshiha. And if any man
build upon this foundation gold, or silver, or precious
stones ; or wood, or hay, or stubble ; the work of every
one shall be revealed, for that day shall reveal it ; for by
the fire shall it be revealed, and the work of every man
as it is the fire shall distinguish. And he whose work
which he builded shall abide, will receive his recompence ;
and he whose work shall be burned, shall fail ; but he
(himself) shall be rescued, but so as from fire.
V.
Know you not that you are the temple of Aloha, and
(that) the Spirit of Aloha inhabiteth in you? Whoso
destroy eth the temple of Aloha, him will Aloha destroy ;
for the temple of Aloha is holy, which you are. Let no
man deceive himself. Whoever among you supposeth
himself wise in this world, let him become foolish, that
TO THE KURINTHOYEE. 259
he may be wise. For the wisdom of this world is folly
with Aloha ; for it is written. He hath taken the wise in
their own craftiness. And again. The Lord knoweth the
thoughts of the wise, that they are vain. On this ac-
count let no one boast in men : for every thing is yours ;
whether Paulos, or Apolo, or Kipha, or the world, or
life, or death, or things standing, or things to be ; every
thing is yours, and you are of the Meshiha, and the
Meshiha of Aloha.
Thus let us be accounted of you as ministers of the
Meshiha, and stewards of the mysteries of Aloha. So
now is it required of a steward that he be one found
faithful. But to me it is a little thing to be judged by
you, or by any man ; neither do I judge myself, for of
nothing in myself am I conscious ; but not by this am I
justified, but my judge is the Lord. Therefore, do not
judge before the time, until the Lord come, who will
bring to light the hidden things of darkness, and reveal
the thoughts of hearts. Then will there be praise to
each man from Aloha.
VL
But these things, my brethren, for your sakes I have
applied to the person of myself and of Apolo, that
through us you may learn not to think of us beyond what
is written ; and that one above his neighbour may not be
exalted on account of any thing. For who distinguisheth
thee ? Or, what hast thou which thou hast not received ?
And if thou hast received, why dost thou boast as if thou
hadst not received ? Now you are satiated, and are rich,
and without us have reigned. But I would that you did
reign, that we might also reign with you ! But I con-
sider that us, the apostles. Aloha hath set last, as unto
death, to be a spectacle to the world, to angels, and to
men. We are fools for the sake of the Meshiha, but we
260 FIRST EPISTLE OF PAULOS
are wise in the Meshiha ; we are the weak, but you are
the mighty ; you are glorified, and we abased. Until
this hour we hunger and thirst, we are naked and beaten,
and have no fixed dweUing ; and we labour, working
with our hands. They revile us, and we bless ; they
persecute us, and we endure ; they maltreat us, and we
pray for them ; as the refuse of the world are we made,
and the execration^ of all men until now. Not as to
shame you write I these things, but as my beloved chil-
dren I admonish (you). For if you have ten thousand
teachers in the Meshiha, yet not many fathers ; for in
Jeshu Meshiha I have begotten you through the gospel.
I entreat then of you that you be like me.
VII.
Wherefore I have sent to you Timotheos, who is
my beloved son, and faithful in the Lord, that he may
remind you of my ways in the Meshiha, according to that
which I teach in all the churches. But as if I were not
coming to you, some of you are inflated. But if the
Lord will, quickly come I unto you ; and I will know not
the words of them who exalt themselves, but their power.
For the kingdom of Aloha is not in word, but in power.
How are you willing ? with a rod shall I come to you, or
with love and with the spirit of kindliness ?
Fornication is commonly reported among you ; and
such fornication as is not heard among the Heathens,
that the son should take the wife of his father. And
you are inflated ; but should you not rather sit in grief,
that he who hath wrought this work might be put away
from you ?
But I, while distant from you in body, am near you in
spirit, and now judge, as if near you, him who hath done
' Kuphoro. Piaculum ; flagitium expiatione dignum.
TO THE KURINTHOYEE. 261
this ; that in the name of our Lord Jeshu Meshiha all of
you be assembled, and I Tvith you in spirit, with the
power of our Lord Jeshu Meshiha, and you deliver this
(man) to Satana for the destruction of his body, that in
spirit he may be saved in the day of our Lord Jeshu
Meshiha.
VIIL
My brethren, your boasting is not seemly. Know
you not that a little leaven the whole mass leaveneth ?
Purge from you the old leaven, that you may be a new
mass ; so that you may be (as) unleavened bread. For
our Pascha is the Meshiha, who hath been slain for us.
Therefore, let us perform the festival, not with the old
leaven, nor with the leaven of wickedness and animosity,
but with the unleavened bread of purity and of holiness.
I have written to you by epistle, not to be mixed with
fornicators ; but I do not say with fornicators who are in
this world, nor speak I concerning the covetous,^ or the
rapacious, or the servers of idols ; otherwise you would be
obligated from the world also to go forth. But this
which I have written to you. Be not mixed, (is,) If any
one who is called a brother be a fornicator, or covetous,*^
or a worshipper of idols, or a reviler, or a drunkard, or
rapacious, with one who is such as he not to eat bread.
For what had I to judge those who are without? But
you judge those who are within ; but those who are with-
out, Aloha judgeth : and put away the wicked one from
among you.
IX.
Dare any of you, having a suit with his brother, to
litigate before the evil, and not before the saints ? Or
* Or, the oppressive. ' An oppressor.
262 FIRST EPISTLE OF PAULOS
know you not that the saints shall judge the world ?
And if the world by you is judged, are you not worthy
to judge small matters ? ^ Know you not that you are to
judge angels ? How much more those (matters) which
are of this world ? But if you have matters to be judged
regarding the world, those who are little-esteemed ^ in
the church make you to sit in judgment. But to your
reproach am I to say to you. So there is not among you
even one wise man, who is able to adjust between a bro-
ther and his brother ? But a brother with his brother liti-
gates, and, moreover, before those who are unbelievers !
Now, therefore, you make yourselves guilty while you
have Htigation one with another. For why do you not
bear injury ? and why do you not suffer fraud ? But you
injure, and you defraud, [and that] also your brethren !
Or, know you not that the unjust the kingdom of Aloha
cannot inherit? Do not err; neither fornicators, nor
the servers of idols, nor adulterers, nor corrupters, nor
liers with men, nor the oppressive, nor thieves, nor
drunkards, nor revilers, nor the rapacious, the kingdom
of Aloha can inherit. And these were some of you ;
but you are washed, and sanctified, and justified in the
name of our Lord Jeshu Meshiha, and by the Spirit of
our God.
X.
All (food) is lawful to me, but all is not expedient
for me. All is lawful to me, but over me no one shall
have power. Food is for the belly, and the belly for
food ; but Aloha wiU abolish them both. But the body
was not for fornication, but for our Lord, and our Lord
for the body. And Aloha hath raised up our Lord, and
us will raise by his power. Know you not that your
^ Or, judgments. ^ Or, contemptible^
TO THE KURINTHOYEE. 263
bodies are members of the Meshiha ? Shall one take a
member of the Meshiha to make it a member of a harlot ?
Never! Know you not that whosoever attaeheth to a
harlot is one body ? For it is said, The two shall be one
body. But, he who attaeheth to our Lord is with him
one spuit. Flee from fornication : for every sin which a
man committeth is without his body ; but he who com-
mitteth fornication against his own body sinneth. Or,
know you not that your body is the temple of the Spirit
of Hohness, who dwelleth in you, (even) Him whom you
have received from Aloha ? And you are not your own,
for you are bought with the price ; therefore glorify Aloha
in your body and in your spirit, which are of Aloha.
XI.
But concerning those (questions) of which you wrote
to me, It is well for a man unto a woman not to come
nigh ; but, because of fornication, let a man take his
wife, and let a woman take her husband. And let a man
render the love that is due unto his wife ; so also the
wife to her husband. For the wife hath not authority
over her body, but the husband ; so also the man hath
not authority over his body, but his wife. Defraud not
then one the other, unless you both agree for a time, that
you may humble yourselves by fasting and by prayer ;
and return again unto the same will, that Satana may not
tempt you on account of the desire of your bodies.
But this I speak as to the infirm ; (and) not from com-
mandment. For I would that all men were as I am,
in chastity. But every man hath the gift given to him
from Aloha ; this one thus, and the other thus. But I
say to those who have no wives, and to the widows, that
it is expedient for them to remain as I do. Yet, if they
persevere not, they should marry ; for it is better to take
a wife than to burn with concupiscence. But those who
264 FIRST EPISTLE OF PAULOS
have wives I command, yet not I, but my Lord, that the
wife from her husband separate not. Yet, if she sepa-
rate, let her remain without a man, or unto her husband
be reconciled. And let not a man put away his wife.
But to the rest I say, not my Lord, If a brother hath
a wife who is not a beUever, and she be willing to dwell
with him, let him not put her away. And any woman
who has an husband unbelieving, and he willeth to dwell
with her, let her not put away her husband. For the
man who believeth not is sanctified by the wife who
believeth ; and any wife who believeth not is sanctified
by the husband who believeth ; otherwise their children
would be unclean ; but now are they clean. But if he
who believeth not separate, let him separate ; a brother
or a sister is not in servitude to these : unto peace Aloha
hath called us. For how knowest thou, wife, whether
thou mayest save thy husband ? Or knowest thou, man, if
thy wife thou mayest save ? But (according as) the Lord
hath distributed to every one, as Aloha hath called, so
let him walk ; and thus in all the churches, so I direct.
If a man circumcised hath been called, let him not turn
to uncircumcision ; and if in uncircumcision he hath
been called, let him not be circumcised. For circumci-
sion is not any thing, nor uncircumcision, but the observ-
ances of the commandments of Aloha. Let every man in
the calling in which he hath been called remain. If a
servant thou wast called, be not careful ; but, if also thou
canst be made free, choose [it rather than] that thou
shouldest serve. ^ For he who a servant is called in the
Lord, is the freeman of Aloha ; so he who as a son of
freedom is called, is a servant of the Meshiha. With a
price are you bought ; you will not be servants of men.
Every one in that in which he was called, my brethren,
in it let him remain unto ^ Aloha.
^ Gabi lok datephluch. ^ Or, with.
TO THE KURINTHOYEE. 265
XII.
But respecting virginity, a commandment from Aloha
I have not received ; but I give counsel as a man who
hath had grace from Aloha to be faithful. And I con-
sider that this is good [counsel], on account of the neces-
sity of the time, that it is expedient for a man so to be.
Art thou bound to a wife ? seek not to be loosed. Art
thou loosed from a wife ? seek not a wife. Yet, if thou
takest a wife, thou sinnest not ; and if a virgin shall be
to a husband, she sinneth not. Yet affliction in the
body will be to them who are such ; but I am sparing
over you. And this I say, my brethren, that the time
now becomes contracted ; and they who have wives
should be as not having them ; and they who weep, as
not weeping ; and they who rejoice, as not rejoicing ;
and they who buy, as not possessing ; and they who
use this world should not exceed the just use [thereof] ;
for the fashion of this world passeth away. Wherefore I
would that you be without anxiety ; for he who hath not
a wife thinketh of the things of his Lord, that so he may
please his Lord ; and he who hath a wife is anxious for
the w orld, that so he may please his wife.
But there is a distinction between the wife and the vir-
gin. She who hath no man is thoughtful of the things
of her Lord, that she may be holy in her body and in her
spirit ; and she who hath a husband is thoughtful of the
world, that so she may please her husband. But this for
your own profit speak I ; not to throw a snare over you,
but that you may be constant towards your Lord in a
comely manner, while not thoughtful of the world.
But if a man consider it to be dishonourable toward his
virgin, who hath passed her time, that he hath not given her
to the man, (and) that it is proper that he should give her ;
as he willeth let him act, he sinneth not : let them marry.
N
266 FIJIST EPISTLE OF PAULOS
But he who hath firmly decided in his own mind, and
nothing constraineth him, and (who hath) power in his
will, and thus judgeth in his heart, that he will keep his
virgin, doeth well. And he then who giveth his virgin
doeth well, and he who giveth not his virgin doeth better.
The wife, so long as her husband liveth, is bound by the
law ; but if her husband shall die, she is free, that she
may do what she willeth, only in our Lord. But it is
good if thus she remain, according to my own mind.
But I think also that the Spirit of Aloha is in me.
XIII.
Respecting the sacrifices of idols, we know that in
all of us there is knowledge ; and knowledge inflate th,
but love buildeth up. But if a man think that he
knows any thing, he knows nothing yet as it behoves
him to know : but if a man love Aloha, this (one) is
acknowledged of him. Concerning the meat of the
sacrifices of idols, then, we know that an idol is nothing
in the world, and that there is no other God but one.
For there are also who are called gods, whether in
heaven or in earth, as that there are gods many and
lords many : but to us our One is Aloha the Father, of
whom are all, and we in him ; and one Lord Jesliu
Meshiha, by whom are all, and we by him. But not in
every man is this knowledge ; for there are some who in
their conscience until now (believe) that, with respect
to idols, as of that which hath been sacrificed we
eat. And because of weakness their conscience is
defiled. But meat doth not bring us nigh to Aloha.
For if we eat, we excel not ; nor if we eat not, are we
deficient. But beware that this your power become not
a stumbling-block to the infirm ones. For if a man
shall see thee in whom is knowledge reclining in the
house of idols, will not his conscience, because he is
TO THE KURINTHOYEE. 267
weak, be confirmed to eat that which is sacrificed, and he
will perish through thy knowledge ? he who is weak, and
on account of whom the Meshiha died. And if so you
transgress against your brethren, and wound their weak
consciences, do you not transgress against the Meshiha?
On this account, if meat cause my brother to stumble, I
will never (more) eat flesh, that I rnay not cause my
brother to stumble.
Am I not a son of freedom ? am I not an apostle ? or
have I not seen Jeshu Meshiha our Lord ? or are not you
my work in my Lord? And if to others I be not an
apostle, yet am I (such) to you ; and the seal of my
apostleship are you. My apology to them who judge me
[for not receiving maintenance] is this : Have we not
authority to eat and to drink ? or have we not authority
a sister, a wife, to lead about with us, as the rest of the
apostles, and as the brethren of our Lord, and as Kipha ?
Or have I only, and Bar Naba, not authority to for-
bear from labour? Who serveth at service at the ex-
penses of himself? or who planteth the vinery, and from
the fruits thereof eateth not ? or who pastureth sheep,
and from the milk of the flock eateth not? Do I as a
man speak these things?
Behold, the law also saith these things. For it is
written in the law of Musha, Thou shalt not muzzle the
ox that treadeth out (the corn). But of oxen is Aloha
careful? But it is evident that on our account this is
said ; for on our account it is written, because that in
hope it behoveth the ploughman to plough, and him who
thresheth, in hope of provision (to thresh). If we of the
spirit have sown among you, is it a great thing if we
from you of the body shall reap ? And if others have
this power over you, much more have we. But we are
not used in this power ; but we bear all, lest in any thing
we should hinder the gospel of the ^Meshiha.
N 2
268 FIRST EPISTLE OF PAULOS
XIV.
Know you not that they who serve in the sanctuary^
from the sanctuary are sustained ? And they who at the
altar serve share with the altar? So also our Lord hath
commanded, that they who his gospel preach, by his
gospel shall live.
But I am not used in one of these ; nor on this
account have I thus written, that so it should be done
unto me : for it were better for me that dying I should
die, than that any man my glorying should make void.
Yet also in preaching I have no cause to glory : for
necessity lieth upon me ; for woe to me unless I preach !
For if with my will I do this, I have a reward. But if
without my will, (yet) a stewardship is confided to me.
What, then, is my reward ? That while preaching with-
out expenses I may perform the annunciation of the
Meshiha, and not abuse the power that is given to me in
the gospel. For while free of all men, to all men I sub-
ject myself, that the many I may gain. And I become
with the Jihudoyee as a Jihudoya, that the Jihudoyee I
may gain ; and with them who are under the law, I
become as one under the law, that them who are under
the law I may gain ; and to those who have not the law,
I become as one without law, while I am not unto Aloha
without law, but in the law of the Meshiha, that them
also who have not law I may gain. I become with the
weak as weak, that the weak I may gain. To all men
all become I, that every man I may save. But this I do
that I may be a participator in the gospel. Know you
not, that they who run in the course, run all, but one
taketh to him the victory ? So run, that you may take hold.
For every man who contendeth from every thing (besides
Or, the holy house.
TO THE KURINTHOYEE. 269
with)lioldeth his mind ; and they who run (do it) that
they may receive a crown that is corruptible, but we one
that is incorruptible. I therefore so run, not as about a
thing unknown ; and so smite I, as not smiting the air ;
but my body I subdue and make subservient, lest when
to others I shall have preached, I my very self shall be
rejected.
XV.
But I would that you know, my brethren, that all our
fathers were under the cloud, and all of them in the sea
were baptized, and all by"* Musha were baptized in the
cloud and in the sea, and all of them ate one spiritual
food,^ and all of them drank one spiritual drink ; ^ for
they drank of that spiritual Rock^ which went with
them, — but that Rock was the Meshiha himself.
But not with many of them was Aloha pleased ; for
they fell in the desert. But these became an example
for us ; that we should not desire evils, as they desired ;
nor also be servers of idols, as some of then) served ; as
it is written. The people sat down to eat and to drink,
and rose up to play ; nor commit fornication, as some of
them committed, and fell, in one day, twenty and three
thousand ; nor tempt the Meshiha, as also (some) of
them tempted, and perished by serpents. Neither mur-
mur you, as some of them murmured, and perished by
the hand of the destroyer. For all these which hap-
pened to them were unto us an example, and were writ-
ten for our instruction, upon whom come the ends
of the world.^ Whoever then thinketh he standeth, let
him beware that he fall not. Temptation comcth not
(upon) you but what cometh on mankind ; but faithful
* By the hand of. ^ Food of the Spirit.
* Drink of the Spirit. " That Rock of the Spirit.
^ Trostius and Gutbir read, " The end of the worlds, or ages."
270 FIRST EPISTLE OF PAULOS
is Aloha, who will not permit you to be tempted more
than you are able, but will make to your temptation a
departure, that you may be able to endure.
XVI.
Wherefore, my beloved, flee from the worship^ of
idols. As to the wise I speak ; judge what I say. The
cup of thanksgiving which we bless, is it not the partici-
pation of the blood of the Meshiha ? And the bread that
we break, is it not the participation of the body of the
Meshiha ? As, then, one is that bread, so are we one
body : for all we that one bread receive.
Consider Israel who are in the flesh : are not they
who eat of the sacrifices participators of the altar ?
What then do I say ? that an idol is any thing, or (that)
the sacrifice of an idol is any thing ? No : but that
which the Heathens sacrifice, unto demons they sacrifice,
and not unto Aloha. But I would not that you be par-
ticipators with demons ! You cannot drink the cup of
our Lord, and the cup of demons ; and you cannot parti-
cipate in the table of our Lord, and in the table of
demons. Or, do we provoke the Lord ? are we stronger
than he ? Every thing is lawful for me, but every thing
is not expedient ; every thing is lawful, but every thing
doth not edify. Let no man seek his own (only), but
every man also (the profit) of his neighbour. Whatso-
ever is sold in the shambles eat, without inquiry on account
of conscience : for the earth is the Lord's, and its ful-
ness. But if a man of the Heathens invite you, and you
be willing to go, whatever is set before you eat, without
inquiry on account of conscience. But, if one tell you.
This is of a sacrifice, eat not, for his sake who hath told
you, and on account of conscience j but I say, the con-
^ Or, service.
TO THE KURINTHOYEE. 271
science, not yours, but his who told you. But why is my
liberty to be ruled by the conscience of others ? But if I
use (these things) by grace, why am I calumniated con-
cerning that for which I give thanks ? Whether there-
fore you eat or drink, or whatsoever you do, do all to the
glory of Aloha. Give no offence to Jihudoyee, or to
Aramoyee, or to the church of Aloha. As also I in
every thing please all men, not seeking what is expedient
for myself, but what is expedient for the many, that they
may be saved. Be imitators of me, as I am of the
Meshiha. But I commend you, my brethren, that in
every thing you remember me ; and that as I have
delivered to you precepts, you hold them.
But I would that you know that the Meshiha is the
head of every man ; and the head of the woman is the
man, and the head of the Meshiha is Aloha. Every man
who prayeth or prophesieth having his head covered,
dishonoureth his head. And every woman who prayeth
or prophesieth having her head uncovered, dishonoureth
her head ; for she is similar to one whose head is shaven.
For if a woman be not covered, let her be shorn ; but if
it be shameful for a woman to be shorn or shaven, let her
be covered. For a man is not obligated to cover his head,
because he is the likeness and the glory of Aloha ; but
woman is the glory of man. For the man is not from
woman, but the woman is from man. Neither was the
man created for the sake of woman, but woman for the
sake of man. Because of this the woman is a debtor,^
that the power ^ shall be upon her head, on account of
the angels. Nevertheless man is not without woman,
neither is woman without man, in our Lord. For as a
woman is from man, so is man by woman ; but every
thing is from Aloha. Judge among yourselves. Is it
^ Chaiobo. ^ Shultono.
272 FIRST EPISTLE OF PAULOS
comely for a woman "with lier head revealed to pray to
Aloha ? Does not nature itself teach you, that when a
man's hair standeth,^ it is a disgrace to him ? But when
a woman increaseth her hair, it is a glory to her ; because
her hair for a covering was given to her. But if any
man contendeth about these things, we have no such
usage as this, neither the church of Aloha.
But this I prescribe not as praising you, because you
go not forward, but to the less^ you descend. For,
first, when you are assembled in the church, there are
divisions, (as) I hear, among you, and in some measure I
believe. For it is to be that contentions be among you,
that they who are approved with you may be known.
When then you are assembled, not as befitteth the day of
the Lord you eat and drink, but each man his own sup-
per before eateth, and one is hungry, and one drunken.
"What ? have you not houses (in) which to eat and drink ?
or do you despise the church of Aloha, and shame those
who have nothing to eat ? What do I say to you ? Do
I praise you in this ? I praise you not.
XVII.
For I received from our Lord that which I have deli-
vered unto you ; that our Lord Jeshu in that night when
he was betrayed took bread ; and he blessed and brake,
and said. Take, eat, this (is) my body which for you
is broken : so do to my remembrance. Likewise after
they had supped he gave also the cup, and said. This cup
is the new covenant in my blood ; so do, whensoever you
shall drink (it) to my remembrance. For whensoever
you eat this bread, and drink this cup, the death of our
Lord you commemorate until his advent. Whoever then
eateth of the bread of the Lord, and drinketh of his cup,
^ Koyem, * Labtsirutha,
TO THE KURINTHOYEE. '-^73
and is not worthy of it, is guilty of the blood of the
Lord and of his body. On this account a man should
prove himself, and then eat of this bread, and drink of
this cup. For whoever eateth and drinketh of it while
not worthy, condemnation to himself he eateth and
drinketh, because he hath not distinguished the body of
the Lord. On this account many among you are sick
and infirm, and many who sleep. For if we judge our-
selves, we shall not be judged. But when we are judged
of our Lord, we are chastised,^ that not w^ith the world
we might be condemned.
Wherefore, my brethren, when you assemble to eat,
wait for one another. But whoever hungereth, in his
(own) house let him feed ; that you may not assemble
unto condemnation. Concerning the rest, when I come
I will direct you.
XVIIL
But concerning spirituals, my brethren, I wish you
to know that you were Heathens, and unto idols which
have no voice you were led without discernment, I
therefore make known to you, that there is no man who
by the Spirit of Aloha speaketh, and saith that Jeshu is
accursed ; ^ and no man also can say that Jeshu is the
Lord unless by the Spirit of Holiness.
Now, there are distributions of gifts, but one is the
Spirit ; and there are distributions of ministries, but one
is the Lord ; and distributions of powers, but one is
Aloha, who worketh all in every man. But to each is
given (such) a revelation of the Spirit as is profitable to
him. To one is given by the Spirit the word of wis-
dom, but to another the word of knowledge by the same
Spirit ; and to another, faith by the same Spirit ; and to
* Lit. " To be chastised we are chastised." • Cherem.
N 5
274 FIRST EPISTLE OF PAULOS
another, the gifts of heaUng by the same Spirit; but to
another, powers ; to another, prophecy ; to another, the
discernment of spirits ; but to another, kinds of tongues ;
and to another, the interpretation of tongues. But all
these one Spirit efFecteth, and divideth unto every man
as he willeth. For, as the body is one, and in it are
many members, but all the members of the body, though
many, are one body ; so also is the Meshiha. For we all
by one Spirit into one body are baptized ; whether Jihu-
doyee or Aramoyee ; whether servants or sons of free-
dom ; and all of us have imbibed one Spirit. For the
body also is not one member, but many. For if the
foot should say. Because I am not the hand, I am not
of the body itself, would it therefore not be of the body
itself ? And if the ear should say. Because I am not the
eye, I am not of the body itself, would it therefore not
be of the body itself? For if the whole body were the
eye, where would be the hearing? And if the whole
were hearing, where would be the smelling ? But now
hath Aloha set all the members severally in the body as
he willed. But if all were one member, where would be
the body? But now the members are many, but the
body one. The eye is not able to say to the hand. Thou
art not needful to me ; nor is the hand able to say to
the feet. You are not needful to me. But those members
which are considered to be feeble, of them is the more
especial need ; and those which we consider contempti-
ble in the body, to these the more we increase the
honour ; and on those which are of shame we bestow the
greater decoration. But those members that are honour-
able in us have no need of adornment : '^ but Aloha hath
contempered the body, and given the more honour to the
member which is inconsiderable ; that there should be no
Or, honour.
TO THE KURINTHOYEE. 275
divisions in the body, but all the members equally one
of the other should have care : as that when one mem-
ber shall be diseased, all may suffer ; and if one member
be glorified, all the members may be glorified. But you
are the body of the Meshiha, and members in your place.
XIX.
For Aloha hath placed in the church, first, apostles ;
after them, prophets ; after them, teachers ; after them,
■workers of miracles ;^ after them, gifts of heahng, and
helpers, and leaders, and kinds of tongues. Are all
apostles ? Are all prophets ? Are all teachers ? Are all
workers of miracles ? Have all the gifts of healing ?
Do all speak with tongues, or do all interpret ? But if
you are emulous of great gifts, I will yet show you a
way more admirable.
Though in every tongue of men and of angels I spoke,
and had not love, I should be as brass which soundeth,
or a cymbal which giveth voice. And though there were
in me prophecy, and I knew all mysteries, and all know-
ledge, and though there were in me all faith, as that I
could remove the mountain,^ and love were not in me, I
should be nothing. And if all I have I make to feed
the poor, and I deliver my body to burn, and love be not
in me, I profit nothing.
XX.
Love is patient and benign ; love envieth not ; love is
not tumultuous, nor inflated ; it acteth not with unseem-
liness, nor seeketh its own ; it is not angry, nor thought-
ful of evil ; it rejoiceth not in iniquity, but rejoiceth in
the truth. It endureth every thing, believeth every
thing ; it hopeth all, endureth all. Love never falleth ; ^
® Powers. ° Mountains Walton's edit.
^ Lo nophel.
276 FIRST EPISTLE OF PAULOS
for prophecies shall be abolished, and tongues be silent,
and knowledge be abolished : for it is a little of much
that we know, and a little of much we prophesy ; but
when the perfection shall have come, then shall be abo-
lished that which is little. When I was a child, as a
child I spake, and as a child I thought, and as a child I
reasoned ; but when I had become a man I abolished
these things of childhood. But now as in a mirror we
see in a figure ;^ but then — the face before the face. Now
I know a little of much ; but then shall I know even as I
am known. For these are the three that remain, faith
and hope and love ; but the greatest of these is love.
Follow (then) after love, and be emulous of the gifts
of the Spirit, but especially that you may prophesy.
For whoever speaketh in a tongue speaketh not to men,
but to Aloha ; for man heareth nothing that he speaketh,
but in the Spirit he speaketh mysteries. But he who pro-
phesieth speaketh to men, edification and encouragement
and consolation. He who speaketh in a tongue himself
edifieth, and he who prophesieth the church edifieth.
But I would that all of you could speak with tongues,
but especially that you could prophesy. For greater is
he who prophesieth than he who speaketh with tongues,
unless he interpret. But if he interpret, he edifieth the
church.
And now, my brethren, if I come to you and speak
with you in tongues, what do I profit you, unless I speak
with you, or by revelation, or by knowledge, or by
prophecy, or by doctrine ? For those [things] also which
have no life in them, and give voice, whether pipe or
harp, if distinction be not made between a tone and its
fellow, how can it be known what is sung, or what is
played ? ^ And if the trumpet call a voice which is not
distinguished, who will prepare for the battle ? So you
2 Or, parable. ' Or, stricken.
TO THE KURINTHOYEE. Z/ /
also, if you speak the word in a tongue, and there be no
interpretation, how will it be known what you say ? Will
you not be as if speaking with the air ? For, behold,
there are many kinds of tongues in the world, and not
one of them hath not signification ; * but if I do not
know the power of the voice, I become as a barbarian to
him who speaks, and he also who speaks is a barbarian
to me. So also you, while you are emulous of the gifts
of the Spirit for the edification of the church, seek that you
may excel. And let him who speaketh with tongues pray
that he may interpret. For if I am praying in a tongue,
my spirit prayeth, but my mind is without fruit. What
shall I do then ? I will pray with my spirit, and I will
pray with my mind ; and 1 will sing with my spirit, and
I will sing with my mind. Otherwise, if thou bless with
the spirit, how shall he who filleth the place of the un-
learned ^ say Amen to thy thanksgiving ? for he knoweth
not what thou sayest. For thou blessest well, but thy
neighbour is not edified. I praise Aloha that more than
all of you I speak with tongues ; but in the church I
would rather speak five words with my mind, that others
also may learn, than ten thousand words in a tongue.
XXI.
My brethren, be not children in your minds, but in
evils be you babes, and in your minds be perfect. In the
law it is written.
In a strange language and in another tongue
Will I speak with this people ;
Yet so will they not hear me, saith the Lord.
Hence, tongues are appointed for a sign, not to the be-
lieving, but to those who believe not : but prophecy, not
for those who believe not, but for those who believe. If
then all the church be assembled, and all of you speak
* Voice. ^ HediutOs
278 FIRST EPISTLE OF PAULOS
with tongues, and the ignorant, or those who beheve not,
enter, will they not say you are insane ? And if all
should prophesy, and there come in to you the ignorant,
or of those who believe not, he is convicted ^ by you all,
and reproved by you all ; and the secrets of his heart are
revealed ; and then will he fall upon his face and worship
Aloha, and say, Tridy Aloha is in you.
I say then, my brethren, that when you are assembled,
if any one of you hath a psalm, let him speak ; and (so
too) he who hath doctrine, and he who hath a revelation,
and he who hath a tongue, and he who hath the inter-
pretation : let all be done unto edification. And if with
a tongue any one speak, two shall speak, or at most
three, and each shall (separately) speak, and one inter-
pret. And if there be no one who interpreteth, let him
who speaketh with a tongue be silent in the church, and
between himself and Aloha let him speak. Let the pro-
phets speak, two or three, and let the rest discern. And
if [somewhat] to another be revealed while sitting, let
the first be silent. For one by one you can all prophesy,
that each may learn, and each be edified. For the spirit
of the prophets to the prophets is subject. Because
Aloha is not of tumult, but of peace, as in all the
churches of the saints.
XXII.
Let your women in the church be silent ; for it is not
permitted to them to speak, but to be subject, as also
saith the law. But if any wish to learn, in their houses
let them ask their husbands ; for it is a shame for a
woman to speak in the church.
Was it from you that the word of Aloha went forth ?
Or did it come only to you ? But if any man of you
® Or, searched.
TO THE KURINTHOYEE. 2/9
think that he is a prophet, or that he is spiritual,' let
him acknowledge these which I write to you to be the
commandments of our Lord. But if any man know not,
let him not know.
Be emulous, therefore, my brethren, to prophesy, and
to speak with tongues forbid not ; but let every thing be
done with decency and in order.
XXIII.
But I make known to you, my brethren, the gospel
which I have announced to you, and you have received,
and in which you stand, and by which you are saved ; of
which, the word I have preached to you, you are mind-
ful, unless you have vainly believed. For I delivered to
you from the first, according as I had received : That the
Meshiha died for our sins, as it is written ; and that
he was buried, and arose the third day, as it is written.
And he was seen of Kipha, and after him, of the twelve,
and after them, he was seen of more than five hundred
brethren together, many of whom survive ^ till now, and
some of them have slept. And afterward he was seen
of Jakub, and after him of all the apostles : but last of
them all, as of an abortion, he was seen also of me.
I am the least of the apostles, and am not worthy to be
called an apostle, because I persecuted the church of
Aloha : but by the grace of Aloha I am what I am ; and
his grace in me was not in vain ; but more than all
have I laboured, (yet) not I, but his grace which is with
me. Whether I then, or they, so we have proclaimed,
and so have you believed.
But if the Meshiha is proclaimed that he rose from the
dead, how are there among you some who say that there
is no life for the dead ? And if there be no life for the
' Or, of the Spirit. ^ Or, are standing.
280 FIRST EPISTLE OP PAULOS
dead, (then) neither hath the Meshiha risen. And if the
Meshiha hath not risen, vain is our proclamation, and
vain also your faith. But we are also found false wit-
nesses of Aloha ; for we have testified of Aloha that he
hath raised the Meshiha, while he hath not raised (him).
For if the dead rise not, Meshiha also hath not risen ;
and if Meshiha hath not risen, your faith is made void,
and you are still in your sins. And already have they
too who have slept in Meshiha perished. And if in this
life only we hope in the Meshiha, more miserable are we
than all men.
XXIV.
But now hath the Meshiha risen from among the
dead, and become the first-fruits of those who sleep.
And as by man was death, so also by man is the life of
the dead. For as in Adam all men die, so also in the
Meshiha are all made alive : every one in his order : the
first-fruits was the Meshiha ; afterward they who are of
the Meshiha at his coming. And then will be the eud,
when he delivereth the kingdom unto Aloha the Father ;
when he abolisheth every head, and all authority and all
powers. For it is to be that he shall reign until he hath
set all his adversaries beneath his feet, and the last
enemy be abohshed, (which is) death. For every thing
he subjecteth beneath his feet. But when he saith that
every thing is subjected to him, it is evident that (it is)
with the exception of him who hath subjected to him all.
And when all shall have been subjected to him, then the
Son himself will be subjected to him who had made
subject to him all, that Aloha may be all in all.
Else what shall they do who are baptized for the dead,
if the dead arise not ? Why are they baptized for the
dead? And why also every hour are we standing in
peril ? I asseverate, by your glorying, my brethren.
TO THE KURINTHOYEE. 281
which is mine in our Lord Jeshu Meshiha, that daily I
die ! If as among men I have been thrown to beasts at
Ephesus, what have I profited if the dead do not arise ?
Let us eat and drink, for to-morrow we die Mistake
not ; for
Evil narrations corrupt well-disposed^ minds.
XXV.
Awaken your hearts rightly, and sin not ; for there
are some who have not the knowledge of Aloha ; to your
shame I say it. Some one of you will say. How arise
the dead, and with what body come they ? Fool, the
seed which thou sowest, unless it die, lives not : and that
thing which thou sowest is not the body that is to be,
but thou sowest naked grain, of wheat, or of barley, or
of the rest of seeds ; but Aloha giveth it a body as he
willeth, and to each of the seeds a body of its own
nature. For every body is not alike : ^ for there is one
body of man, and another of the beast, and another of
the fowl, and another of fishes. There are heavenly
bodies, and there are earthly bodies ; but one is the glory
of the heavenly, and another of the earthly. There is
one glory of the sun, and another glory of the moon, and
another glory of the stars ; and star excelleth star in
glory. So also is the life of the dead. They are sown
in corruption, they arise without corruption. They are
sown in baseness, they arise in glory. They are sown in
weakness, they arise in power. It is sown an animal
body, it ariseth a body spiritual. For there is a body of
the animal,^ and there is a body of the spirit ; as also
it is written, Adam the first man became a living soul,
and the last Adam a life-giving spirit. But the spiritual
^ Reyonee basimee. ^ Or, equal.
^ Phagro da-nephesh^ body of the animal life.
282 FIRST EPISTLE OF PAULOS
was not first, but the animal ; and then the spiritual.
The first man who is of the earth is dust, the second
man the Lord from heaven. As was he who was dust,
so also are they who are dust : as is he who is from
heaven, so also are the heavenly ones. And as we have
worn the likeness of him who was dust, so shall we wear
the likeness of him who is from heaven.
But this I say, my brethren, that flesh and blood can-
not inherit the kingdom of heaven ; nor doth corruption
inherit incorruption. Behold, I tell you the mystery ; We
shall not all sleep, but we all shall be changed : sud-
denly, as in the twinkling of the eye, at the last trumpet,
while it calleth ; and the dead will arise without corrup-
tion, and we shall be changed. For this which is cor-
ruptible shall put on incorruption, and likewise (this)
which dieth shall put on immortality. But when this
which is corruptible shall put on incorruptibleness, and
this which dieth, immortality, then shall be done that
word which is written.
Death is swallowed up in victory !
Where is thy sting. Death? and where is thy victory,
Shiul ? But the sting of death is sin, and the strength
of sin is the law. But thanks be to Aloha, who giveth
us the victory by the hand of our Lord Jeshu Meshiha.
Wherefore, my brethren, my beloved, be steadfast, be not
moved, but be abounding in all time in the work of the
Lord, while you know that your labour is not in vain in
the Lord.
XXVL
But concerning what is [to be] collected for the
saints, as I have instructed the churches of Galatia, so
also do you. On each first day of the week let every one
of you at his own house lay by and keep something of
that which cometh unto his hands, lest when I come
TO THE KURINTHOYEE. 283
there be then collections.^ And when I come, those
whom you shall choose, them will I send with an epistle,
that they may take your bounty to Urishlem. But if it
be a fit work that I too go (thither), they also shall go
with me. But I will come to you when I shall have
passed (round) from Makedunia : for I pass unto it,
unto Makedunia. And perhaps also I may remain with
you, or I may winter with you, that you may lead me
on to the place to which I shall go. For I will not now
see you as I pass the way ; for I hope to abide a time
with you, if my Lord permit me. For I remain at
Ephesos until the Pentecost. For a great door is opened
to me, which is full of labours, and the opposers are
many. But if Timotheos come among you, see that he
may be with you without fear ; for he doeth the work of
the Lord, as I [do]. Wherefore let no man despise him,
but conduct him in peace, that he may come to me ; for I
wait for him with the brethren. But of Apolo, my bre-
thren, I begged much to come to you with the brethren ;
nevertheless it was not his will to come to you ; but
when there shall be opportunity he w^ill come to you.
XXVIL
Watch, and stand in the faith ; be manful and be
strong. And let all your affairs be done in love. But I
entreat of you, my brethren, for the house of Stephano,
because you know they are the first-fruits of Akaia, and
have disposed themselves for the service of the saints,
that you be submissive to such as they, and to every
one who laboureth with us and helpeth. But 1 am glad
of the coming of Stephano, and of Fortunatos, and of
Akaiakos, because your deficiency with me they have
fulfilled. For they have refreshed my spirit and yours.
^ Or, choosings, selections.
284 FIRST EPISTLE TO THE KURINTHOYEE.
Wherefore acknowledge those who are such. All the
churches of Asia ask for your peace ; Akilos and Priskila,
with the church which is in their house, ask for your
peace greatly in our Lord. All the brethren ask for your
peace. Ask the peace of one another with the holy kiss.
Peace, by the writing of my hand, of Paulos.
Whosoever loveth not our Lord Jeshu Meshiha, let him
be accursed. Our Lord cometh.
The grace of our Lord Jeshu Meshiha be with you.
And my love be with you all in the Meshiha Jeshu.
Amen.
Finished is the first epistle to the Kurinthoyee ; which
was written in Philipos of Makeduuia, and sent by
the hand of Timotheos.
THE
SECOND EPISTLE TO THE KURINTHOYEE.
I.
Paulos, apostle of Jeshu Meshiha, by the will of
Aloha ; and Timotheos a brother : to the church of
Aloha which is in Kurinthos, and to all the saints who
are in all Akaia. Grace be with you and peace, from
Aloha our Father, and from our Lord Jeshu Meshiha.
Blessed be Aloha, the Father of our Lord Jeshu
Meshiha, the Father of mercies, and the God of all con-
solation, who consoleth us in all our afflictions, that we
may be able to console those who are in all afflictions
by that consolation by which we are consoled of Aloha.
For as the sufferings of the Meshiha abound in us, so,
through the Meshiha, our consolation aboundeth also.
But if we are afflicted, it is for your consolation and for
your salvation that we be afflicted : and if we are con-
soled, it is that you may be consoled, that there may be
in you perseverance to endure those sufferings which we
also suffer. And our hope concerning you is steadfast :
for we know that if you participate in the sufferings, you
also participate in the consolation.
IL
For I would have you to know, my brethren, of the
affliction that befell us in Asia : for we were greatly
pressed beyond our strength, until our life was nigh to be
dissolved, and because of these we had concluded (for)
286 SECOND EPISTLE OF PAULOS
death ;^ that we should not have hope in ourselves, but
in Aloha, -who raiseth the dead : who from, deaths of
violence delivered us, and who will again, we trust, deli-
ver us, through the help of your prayers for us ; that his
gift towards us may be a benefit effected for many, and
many may praise him on our behalf. For our glorying
is this, the testimony of our conscience, that in simpli-
city and purity, and by the grace of Aloha, we are con-
versant in the world ; and not with the wisdom of the
flesh, and especially with you yourselves. For we write
no other (things) to you than those which you know and
acknowledge, and which I am confident you will acknow-
ledge unto the end : even as you have in part acknow-
ledged that we are your glorying, as you also are ours in
the day of our Lord Jeshu Meshiha. And in this confi-
dence I have willed from the first to come to you, that
doubly you may I'eceive benefit, and that I may pass by
you to Makedunia, and again from Makedunia I may
come to you, and you may lead me forth unto Jihud.
This then that I have purposed, have I purposed boast-
ingly ? or are they things of the flesh that I purpose, that
I should have in them Yes, yes, or No, no ? Faithful is
Aloha that our word with you was not Yes and No.
For the Son of Aloha, Jeshu JMeshiha, who by us hath
been preached unto you, by me and by Sylvanas and by
Timotheos, was not Yes and No, but it was Yes in him.
For all the promises of Aloha in him, in the Meshiha, are
Yes ; for which by him we give Amen to the glory of
Aloha. But Aloha himself confirmeth us with you in
the Meshiha, who himself hath anointed us, and hath
sealed us, and given us the earnest-pledge ^ of his Spirit
in our hearts.
^ Phasakan mautho. ^ Rhabiino.
TO THE KURINTHOYEE. 287
III.
But I testify to Aloha on my soul that because I am
sparing of you, I have not come to Kurinthos. Not
because we are lords of your faith, but are helpers of
your joy ; for by faith you stand.
But I have determined this in myself, that I will not
with sorrow again come to you. For if I grieve you,
who shall refresh me, but he whom I had grieved? And
I have written to you this very [epistle], lest when I
come they grieve me, they who ought to refresh me.
But I confide in you, that my joy is that of all of you.
And from great affliction and anxiety of heart I wrote
those things to you with many tears, not that you might
grieve, but (also) that you might know the abundant
love I have towards you. But if any one hath caused
grief, he hath not grieved me (only), but a part of you
all : that the word may not weigh upon [the whole of]
you. But sufficient for him was this chastisement, which
was from many. And now on the other hand it behoves
you to forgive him and console him, lest he who is such
an one be swallowed up of excessive grief. Therefore I
entreat of you to confirm to him your love. On this
account also I have written, to ascertain by experiment
whether in every thing you will obey me. But to whom
you forgive, I also. For I, too, what I have forgiven,
have on your account forgiven in the presence"^ of the
Meshiha : lest Satana get the advantage of you ; for v» e
know his devices.
IV.
"When, in preaching the gospel of the Meshiha, I had
come to Troas, and a door was opened to me by the
' Or, the person.
288 SECOND EPISTLE OF PAULOS
Lord, I had no rest in my spirit because I found not
Titos my brother. But leaving them, I went forth to
Makedunia. But thanks unto Aloha, who in all time
maketh us a triumph in the Meshiha, and raaketh mani-
fest by us the perfume of his knowledge in every place.
For we are a fragrant perfume in the Meshiha unto
Aloha in those who are saved, and in those who perish.
To these as a perfume of death unto death, and to those
as a perfume of life unto life. And unto these who is
equal ? For we are not as the rest who commix the
word of Aloha ; but as in truth, and as from Aloha, before
Aloha in the Meshiha do we speak.
Do we begin again anew to show who we are ? or do
we need as others to write epistles of commendation to
you concerning ourselves, or that you should write to
commend us ? But you yourselves are our epistle, writ-
ten in our hearts, and known and read of every man.
For you know that you are an epistle of the Meshiha,
who hath been ministered by us ; written, not with ink,
but by the Spirit of Aloha the Living ; not on tablets of
stone, but on the fleshly tablets of the heart.
But such confidence we have through the Meshiha
toward Aloha. For we are not sufiicient to think any
thing as of ourselves ; but our power is from Aloha, who
hath made us fit to be ministers of the new covenant,
not in the writing, but in the spirit. For the writing
killeth, but the Spirit maketh alive. But if the ministry
of death in the writing engraven on stones was with
glory, as that the sons of Israel could not look on the
face of Musha because of the glory of his face which is
abolished, how much more then doth not the ministry of
the Spirit excel in glory ? For if the ministry of con-
demnation was glorious, how much more doth not the
TO THE KURINTHOYEE. 289
ministry of justification excel in glory ? For that which
was glorified had no glory, in comparison of this excel-
ling glory. For if that which was abolished was with
glory, how much more shall that which endureth be with
glory ? Therefore because we have this hope, we speak
the more boldly, and (are) not as Musha, who threw the
veil upon his face, that the sons of Israel might not look
upon the End of that which was to be abolished. But
they are blinded in their minds unto this day. For when
the old covenant is read, that very veil standeth upon
them, nor is it apparent (to them) that in the Meshiha it
hath been abolished. And unto this day, when Musha is
read, the veil is thrown upon their heart. And when any
one of them is converted unto the Lord, the veil from
him is uplifted. But the Lord himself is the Spirit ;
and where the Spirit of the Lord, (there) is liberty.
But we all with disclosed* faces behold the glory of the
Lord as in a mirror, and into the resemblance of it are
changed from brightness to brightness, as by the Lord
the Spirit.
VL
On this account we have not weariness in this minis-
try which we have received, according to the mercies that
are upon us. But we have rejected the secrets of shame-
fulness ; and walk not with craft, nor deal deceitfully
(with) the word of Aloha ; but by the revelation of the
truth make we ourselves manifest to the minds of all
men before Aloha. But if our gospel is hid, to those
who perish is it hid : (to) them whose minds the god of
this world hath bhnded because they believe not ; lest
the light of the gospel of the glory of Meshiha, who is
the image of Aloha, should arise upon them.
* Or, revealed.
O
290 SECOND EPISTLE OF PAULOS
For we preach not ourselves, but the Meshiha, Jeshu
our Lord ; but ourselves that we are your servants for
the sake of Jeshu. For Aloha, who said. Let light arise
from darkness, hath arisen in our hearts ; that we should
be illuminated by the knowledge of the glory of Aloha in
the face of Jeshu Meshiha.
VIL
But we have this treasure in a vase of earth, that the
greatness of the power might be from Aloha, and not
from us. But in every thing we are afflicted, yet not
strangled ; we are beaten, yet not condemned ; perse-
cuted, yet not forsaken ; cast down, yet we perish not.
Li all time the dying of Jeshu in our bodies we bear,
that the life also of Jeshu might in our bodies be
revealed. For if we, the living, unto death are delivered
on account of Jeshu, so also will the life of Jeshu be
revealed in this our body of death. Now death in us
worketh earnestly, but life in you. We then also who
have one spirit of faith, as it is written, I have believed,
and therefore also spoken ; we believe, therefore also we
speak. And we know that He who raised up our Lord
Jeshu, will by Jeshu raise us also, and will present us
with you unto himself. For every thing is for your sake,
that grace, abounding by many, may multiply praise to
the glory of Aloha.
For this cause we have not weariness ; for if our out-
ward man is wasted, yet the interior man is renovated
day by day. For the affliction of this time, while small
and light, a glory without end for ever and ever prepareth
for us. While we look not on these which are seen, but at
those which are unseen. For the seen are of time, but the
unseen are of eternity.
TO THE KURINTHOYEE. 291
VIII.
For we know that if our earthly house of this body
were dissolved, we have nevertheless a building that is by
Aloha ; a house which is not made with hands, in the
heaven, eternal. For concerning this also we groan, and
long to put on our house which is from heaven, if, when
that we have clothed, we may not be found naked. For
now while we are in this house, we groan from the
weight of it : yet are we not willing to cast it off, but to
be clothed upon of it, that its mortality might be swal-
lowed up in life. And he who prepareth us for this is
Aloha, who hath given to us the earnest-pledge of his
Spirit. For therefore do we know and are persuaded,
that so long as we remain in the body we are in pilgrim-
age from our Lord. For by faith we walk, and not by
sight. On this account we confide, and long to pass
away^ from the body, and to be with our Lord. We give
diligence, that whether we are pilgrims or inhabitants, we
may be pleasing unto Him. For we are all to stand
before the tribunal of the Meshiha, that every man may
be recompensed in his body (for) that which is done in
it, whether of good or of evil.
IX.
Therefore, because we know the terror of our Lord,
we persuade men ; and to Aloha we are manifest ; but I
hope that to your minds also we are manifest. For we
commend^ not ourselves again to you, but we give you
cause to be boastful of us to them who in appearance
boast, but not in heart. For if we be beside ourselves,
(it is) unto Aloha ; and if we be right,' (it is) unto you.
For the love of the Meshiha constraineth us, because we
judge this. That if one for every man hath died, then (was)
* Or, migrate. ® Or, praise ; Meschabchinaii. " Tagninan.
o 2
292 SECOND EPISTLE OF PAULOS
every man dead. And for every man he died, that they
who live should not live to themselves, but to him who
on their behalf died and arose. And henceforth we no
man know according to the flesh ; ^ and if we have known
the Meshiha according to the flesh,^ yet from now we know
not. Whoever therefore is in the Meshiha is a new crea-
ture ; the old things have passed, and every thing hath
become new from Aloha, who hath reconciled us to him-
self in the Meshiha, and given to us the ministry of
reconciliation. For Aloha is in the Meshiha, who hath
reconciled the world with his greatness ; and he hath not
reckoned unto them their sins, and hath put in us the
word of reconciliation.
X.
We are ambassadors then for the Meshiha, and as if
Aloha himself besought you by us : instead of the Meshiha,^
therefore, we beseech. Be you reconciled unto Aloha
For Him who knew not sin, on our account hath he made
sin, that we might be in him the righteousness of Aloha.
And as helpers, we beseech of you that the grace of
Aloha which you have received be not made ineffectual ^
in vou. For he hath said.
In the time acceptable I have heard thee.
And in the day of salvation I have helped thee.
Behold, Now is the time acceptable ; behold. Now is the
day of salvation. Nor in any thing give to any man
occasion of stumbling, that no blemish may be upon our
ministry ; but in every thing will we demonstrate our-
selves that we are the ministers of Aloha ; by much
patience, by afflictions, by necessity, by imprisonments,
by stripes, by chains, by tumults, by labour, by watch-
ing, by fasting, by purity, by knowledge, by prolonging
" ^ Baphgar, " In the body." * Chaloph\Meshiha.
^ Lo testaraq.
TO THE KURINTHOYEE. 293
the mind, by benignity, by the Spirit of HoUness, by love
"without deceit, by the doctrine of truth, by the power of
Aloha, by the arms of righteousness for the right hand
and for the left, by glory and by shame, by praise and by
abuse ; as deceivers, and true ; as unknown, and yet we
are known ; as dead, yet, lo, we live ; as chastened, yet
we die not ; as sorrowful, yet always rejoicing ; as poor,
yet many making rich ; as having nothing, yet possessing
every thing.
XL
Our mouth is opened to you, Kurinthoyee, and our
heart expanded. You are not constrained ^ in us, but
you are constrained ^ in your own bowels. But as unto
(my) children, I say to you. Render to me my gains
which are with you, and expand your love towards me.
And be not sons of the yoke with them who believe not.
For what participation hath righteousness with iniquity ?
Or what commixture hath the light with darkness ? Or
what concord ^ hath the Meshiha with Satana ? Or what
portion hath the believer with the unbeliever ? Or what
union hath the temple of Aloha with (that) of demons ?
For you are the temple of Aloha the living ; as it is
written,
I will dwell in them, and walk in them ;
And I w^ill be their God,
And they shall be to me a people.
Wherefore come out from among them.
And be separate from them, (saith the Lord,)
And the impure touch not ;
And I will receive you.
And I will be to you a Father,
And you shall be to me for sons and daughters,
Saith the Lord, who holdeth all.
'^ Or, contracted, cramped. ^ Or, peace.
294 SECOND EPISTLE OF PAULOS
Because then we have these promises, my beloved, let
us cleanse ourselves from all impurity of the flesh and
of the spirit, and accomplish sanctification in the fear of
Aloha.
Bear with us, my brethren ; we have wronged no man,
we have corrupted no man, we have injured no man. I
speak not to your condemnation ; for I have said already,
that you are laid up in our hearts to die together and to
live.
XII.
Great is the freedom I have with you, and great in
you is my glorying ; I am full of consolation, and my
joy greatly aboundeth in me in all my afflictions. When,
also, we had come into Makedunia, no repose had we for
our body, but in every thing were we afflicted ; without,
fighting, and within, fear. But Aloha, who consoleth
the humble, consoled us by the coming of Titos ; and
not only by his coming, but also by his refreshment
wherewith he had been refreshed among you. For he
told us of your love toward us, and of your lamentation
and your zeal on our behalf. And when I heard, my joy
was great. For though I grieved you in an epistle,
I repent me not, though I did repent. For I perceive
how that epistle, though for an hour, did make you
sorry ; but now I exercise joy, not because you were
made sorry, but because your sorrow hath brought you to
repentance. For you were sorry towards Aloha ; so that
in nothing will you suffer loss from us. For the sorrow
that is for the sake of Aloha worketh soul-penitence,*
which turneth not and converteth, unto salvation ; but
* It"-^ V^^J ^^ ^ Animce conversionem operatur. Schaff,
as also Tremei.lius. The Paris Polyglot and Walton have
poeniteniiam animce effecit ; and the Antwerp, Pcenitentem ani-
mam effecit.
TO THE KURINTHOYEE. 295
the sorrow of the world worketh death. For, behold,
(in) this very (case) that you were made contrite for the
sake of Aloha ; what carefulness it wrought in you, and
vindication, and displeasure, and fear, and love, and zeal,
and punishment ! And [thus] by every thing have you
shown yourselves to be [now] pure in this matter. But,
it was for this we wrote to you ; not on account of the
injurer, nor on account of the injured one [only], but
that you may know before Aloha our carefidness over
you. For this cause we were consoled, and with our
consolation more abundantly did we rejoice in the joy of
Titos ; because his spirit had been refreshed with you all.
Because in whatever I had boasted to him concerning
you, I have not been ashamed ; but, as of every thing we
had spoken truth with you, so also our boasting unto
Titos hath been found in truth. And his affection is
greatly enlarged toward you, when he remembers your
obedience ; because with fear and with trembling you
received him. I rejoice that in every thing I can con-
fide in you.
XIII.
But we make known to you, my brethren, the grace
of Aloha which hath been given to the churches of Make-
duiiia ; that in the great trial of their affliction there
hath been an abounding of their joy ; and the depth of
their poverty hath been exceeded by the riches of their
simplicity. For I testify, that according to their power,
and more than their power, in the wilUugness of their
soul, they besought of us, with much supplication, that
they might participate in the beneficence of the ministry
for the saints. And not as we had supposed, but they
gave themselves up first to the Lord, and also to us by
the will of Aloha. For we would request of Titos, that
as he had begun, so he would carry into accompHshment
296 SECOND EPISTLE OF PAULOS
this beneficence among you also. But as you have ex-
celled in every thing, in faith, and in doctrine, and in
knowledge, and in all diligence, and in our love toward
you, so also in this beneficence may you excel. Not a&
though commanding I command you, but, from the dili-
gence of your companions, the truth of your love would
I put to the test.
XIV.
For you know the beneficence of our Lord Jeshu
Meshiha, that for your sake he became poor, though he
was rich, that you through his poverty might be en-
riched. But counselling I counsel you this which helpeth
you ; because from the last year you began not to will
only, but also to do. But now accomphsh in work that
which you willed, that as there hath been an incitement
to will, so accomplish it in work from what you have.
For if there be the will, according to what one hath, so is
(he) accepted, and not according to what he hath not.
Neither must there be to others ease, and to you anxiety,
but in equality be you at this time ; that your abundance
may be a supply to their want, that also [on another
occasion] their abundance may be for [a supply] to your
want, that there may be equahty. As it is written. He
who took up much had no superfluity, and he who took
up little was not deficient. But praise to Aloha who
in-gave this sohcitude for you to the heart of Titos. For
our request he accepted ; and because he had great con-
cern, of his own will he hath come forth among you.
But we have sent with him our brother, whose praise in
the gospel is in all the churches ; who hath, moreover,
been chosen by the churches to go forth with us with
this bounty which is ministered by us to the glory of
Aloha himself, and unto [the proof of] our cordiality. For
we are precautious in this, that no one should lay upon
TO THE KURINTHOYEE. 297
US any imputation^ with regard to this great bounty
which is to be administered by us. For we are careful
for the things which are comely, not only before Aloha,
but also before men. But we have also sent with them
our brother, whom we have often proved in many [under-
takings] to be diligent ; but now still more diligent from
the great confidence he hath concerning you. Whether,
then, (you regard) Titos, he is my companion and helper
among you, or the other brethren, they are the apostles
of the churches of the glory of Meshiha. Wherefore the
demonstration of your love, and of our boasting concern-
ing you in these [thiags], make manifest in the sight of
all the churches.
XV.
But concerning the administration of the saints, I do
more (than enough) if I write to you. For I know the
goodness of your mind, of which I boasted of you to the
Makedunoyee, that Akaia was ready since last year, and
your zeal hath stirred up many. But I have sent the
brethren to you, that our boasting which we boasted of
you may not in this affair be vain ; but, as I have said,
you may be ready : lest, if the Makedunoyee should come
with me, and find you not ready, we be shamed — that I
may not say, you be shamed — of the boasting which we
have boasted. For this cause I have been careful to
entreat of these brethren to go before to you, to make
ready that blessing of which you have caused to be heard
before ; that it may be prepared, so as that it may be
[considered as] a blessing, [and] not as [the reluctant
contribution of] avarice. But this [remember], He who
soweth with scantiness, with scantiness also reapeth ; and
he who soweth with blessing, with blessing also shall
reap. Every man as he hath in his mind : not as of
^ Or, spot.
o 5
298 SECOND EPISTLE OF PAULOS
vexation or as of constraint ; for a cheerful giver the Lord
loveth. For it is in the power of Aloha to increase in
you every good, that you may always have every thing
sufficient, and that you may abound in every good work.
As it is written.
He hath dispersed and given to the poor.
And his righteousness standeth for ever.
But may He who giveth seed to the sower and bread for
food, himself give and multiply your seed, and increase
the fruits of your righteousness, that in every thing you
may be enriched in all simplicity, which worketh out,
through us, thanksgiving to Aloha. For, on account of
the performance of this service, we not only supply the
deficiency of the saints, but also cause many thanks-
givings to abound unto Aloha. For on account of the
proof of this service we glorify Aloha, because you are
subject to the confession of the gospel of Meshiha, and
you have communicated in simplicity with them and with
every man. And prayer they offer on your behalf in
great love, on account of the greatness of the grace of
Aloha which is upon you. But thanks to Aloha over his
gift which is unspeakable.
XVI.
But I Paulos beseech of you by the peacefulness and
humility of the Meshiha, (I) who also in presence am
humble with you, but while far off am confident over
you, beseech of you, that when I come I may not be
constrained with the confidence I have to be bold, as I
think, over those men who imagine that we walk in the
flesh. For if we walk in the flesh, yet we war not
according to the flesh. For the armour of our warfare is
not of the flesh, but of the power of Aloha ; and by it
we cast down the strong-holds of rebels, and demolish
reasonings and every lofty thing that is exalted against
TO THE KURINTHOYEE. 299
the knowledge of Aloha, and captivate all thoughts unto
the obedience of the Meshiha.
And we are prepared to execute the punishment of
those who obey not, when your obedience shall be ful-
filled. Do we regard persons ? If any man confide in
himself that he is of the Meshiha, let this one know of
himself, that as he is of the Meshiha, so also are we.
For if I should boast somewhat more of the authority
which our Lord hath given me, I should not blush ;
because for your edification he gave it to me, and not for
your destruction. But I insist not,^ that I may not be
considered as one who would terrify you by my epistles.
For there are men who say. His epistles are weighty and
forcible ; but his bodily presence is weak, and his speech
contemptible. But he who after this manner speaks,
shall conclude that what we are by the word of our
epistle when absent, so are we in the deed when we are
present. For we dare not value or compare ourselves
with those who glorify themselves ; but because they
compare themselves with themselves, they do not under-
stand. For we do not boast beyond our measure, but in
the measure of the boundary which Aloha hath appor-
tioned to us, that we might come also unto you. For it
is not as not reaching to you [by divine appointment] we
extend ourselves ; for unto you we come with the gospel
of the Meshiha. Neither boast we beyond our measure in
the labour of others ; but we have hope, that with the
increase of your faith, we shall be enlarged according to
our measure ; and be progressive also beyond you to
evangehze. Not as within the measure of others in the
things that are prepared will we glory. But let him
who glorieth glory in the Lord. For it is not he who
glorifieth himself who is approved, but he who is glorified
of the Lord.
* Or, But I connive.
300 SECOND EPISTLE OF PAtTLOS
XVII.
But I could desire that you could tolerate me a little,
that I may speak foolishly. Nevertheless tolerate me, for
I am zealous towards you with the zeal of Aloha ; for I
have betrothed you to one man, a pure virgin, whom I
would bring unto the Meshiha. But I fear lest, as the
serpent deceived 'Hava by his guile, so your minds may
be corrupted from the simplicity that is toward the
Meshiha. For if he who hath come to you shall preach
to you another Jeshu, whom we have not preached, or
you receive another Spirit which you have not received,
or another gospel which you have not accepted, you
would have been well persuaded. For I consider that I
am nothing inferior to those apostles who are most excel-
lent. For if I am rude in my speech, I yet am not in
my knowledge ; but in every thing we are manifest
among you. Or, offending have I offended in humbling
myself that you may be exalted, and have gratuitously
preached to you the gospel of Aloha ? And other
churches have I despoiled, receiving of them expenses,
for your service. And being come among you, I bur-
dened no man of you ; for my want the brethren who
came from Makedunia supplied : and in every thing have
I kept myself, and will keep, that I may not be burden-
some to you. The truth of the Meshiha is in me, that
this boasting shall not be abolished respecting me in the
regions of Akaia. Why ? because I love you not ? Aloha
himself knoweth ! But I do this, and also will do it, to
cut off the occasion of them who seek an occasion, that
in the thing in which they boast they may be found as
we are. For these are apostles of falsehood and workers
of deceits, assimilating themselves to the apostles of the
Meshiha. Nor in this may we wonder, if Satana himself
be transformed into an angel of light. Nor is it a great
TO THE KURINTHOYEE. 301
thing if his ministers also are transformed into ministers
of righteousness ; — whose end "will be according to their
works.
XVIII.
But I say again, Let no man think of me as a fool ; or
if otherwise, let him receive me as a fool, that I also may
boast a little. The thing which I (now) speak, I do not
speak in^ our Lord, but as in foohshness in this place of
boasting. Because many boast in the flesh, I also will
boast. For you are content to listen to the feeble-
minded, you yourselves being wise. For you are ruled ^
by one who subjugates you, and by one who devours
you, and by one who takes away from you, and by one
who exalts himself over you, and by one who smites you
on your faces ! As in abasement I speak ; as though we
were weak through defectiveness of mind, I speak. In
whatever any man dareth, I also dare. If they are
Ebroyee, so am I ; if they are Isroloyee, so am I ; if
they are the seed of Abraham, so am I ; if they are
ministers of the Meshiha, — I speak with defectiveness of
mind, — I exceed them ! In labours I exceed them, in
stripes I exceed them, in chains I exceed them, in deaths
many times. From the Jihudoyee, five times, forty
(stripes) wanting one have I devoured ; three times with
staves have I been beaten, once was I stoned, three times
have I been in shipwreck, a day and a night without a
ship have I been in the sea. In journeys many, in dan-
ger of rivers, in danger of robbers, in danger from my
own race, in danger from the Gentiles ; I have been in
danger in cities, I have been in danger in the waste, in
danger by sea, in danger from false brethren ; in labour
and weariness, in much watching, in hunger and thirst,
Or, according to. ** Or, judged.
302 SECOND EPISTLE OF PAULOS
in much fasting, in cold and in nakedness ; besides the
aboundings and the gathering which are upon me daily,
even my care which is for all the churches. Who is
weak, and I am not weak ? Who is offended, and I burn
not ? If I must boast in my infirmities, I will boast.
Aloha, the Father of our Lord Jeshu Meshiha, the Blessed
for ever and ever, knoweth that I lie not. In Darmsuk
the great force of Aretos the king kept the city of the
Darmsukoyee to apprehend me. And from a window in
a basket they sent me from the wall, and I was deHvered
from his hands.
1 might boast, but it is not expedient ; for I come to
visions and revelations of the Lord. I knew^ a man in
the Meshiha fourteen years ago,^ — whether in the body,
or out of the body, I know not, Aloha himself knoweth,
— who, this one himself, was rapt unto the third [region]
of heaven.^ And I know this man himself, — but whether
in the body, or out of the body, I know not. Aloha him-
self knoweth, — and he was rapt into paradise, and heard
words which are not uttered, those which it is not lawful
for a man to utter. Of this I boast ; but of myself I will
not boast, except in my infirmities. Yet if I willed to
boast, I should not be a fool, for I say the truth ; but I
spare, lest any one think of me beyond that which he
seeth me (to be), and what he heareth of me. And that
I might not be exalted by the abundance of revelations,
there was delivered to me a stimulus of my flesh, an
angel of Satana to buffet me, that I might not be exalted.
Concerning this three times I entreated of my Lord that
it might be removed from me. And he said to me. My
grace sufiiceth thee ; for my power in weakness is per-
fected. Gladly therefore will I boast in my infirmities,
^ Vodano, "knowing."
^ Menkedom, "from before fourteen years."
2 The third of heaven.
TO THE KURINTHOYEE. 303
that the power of the Meshiha may overshadow me. For
this cause I am willing in infirmities, in reviling, in
affliction, in persecutions, in distresses, for the sake of
the Meshiha ; for when I am weak, then am I strong.
Behold, I have been deficient in mind in my boasting,
because you have constrained me ; for you were debtors
to bear witness concerning me ; because in nothing am I
less than those apostles who are the most eminent, never-
theless I am not any thing.
The signs of the apostles I have wrought among you
in all patience, and with mighty acts and miracles and
with powers. For in what have you been less than the
other churches, except in this, that I have not burdened
you? Forgive me this offence.
Behold, this is three times that I prepare to come to
you, and not to burden you ; for I seek not yours, but
you. For the children ought not to lay up treasures for
the parents, but the parents for their children. But I
gladly the expenses will spend, and also myself will I give
for the sake of your souls : though, while the more I
love you, you the less love me. And, perhaps, (though)
I did not burden you, yet (it may be said), as a crafty
man with deceit I have robbed you. By any other whom
I have sent to you have I made prey of you ? Of Titos
I requested, and sent with him the brethren.^ In any
thing has Titos made prey of you ? Have we not walked
in one spirit, and in the same steps ?
XIX.
Do you again consider that we apologize to you ?
Before Aloha in the Meshiha do we speak ; and all, my
beloved, for the sake of your up-building. For I fear
lest, when I come to you, I should not find you as I
^ The Polyglot editions read, " a brother."
304 SECOND EPISTLE OF PAbLOS
wish, but should find you what you would not wish : lest
there be contention and envy, and wrath and angry talk,
and accusations and murmurings, and pompousness and
agitation : and lest, when I come to you, my God may
humiliate me, and I may have to lament over many who
have sinned, and have not repented of the uncleanness
and of the fornication and of the lasciviousness which
they have committed.
This is the third time that I prepare to come to you ;
and in the mouth of two or three witnesses shall every
word be established. I have foretold you, and again I
foretell you ; as also twice while I was with you I told
you, (so) now also being distant I write to those who
have sinned, and to the rest of the others ; that if I come
again I will not spare. Inasmuch as you demand the
proof of the Meshiha who speaketh in me, (of) Him who
is not weak among you, but is mighty among you : — for
though he was crucified in weakness, yet he liveth with
the power of Aloha : — so also we are weak with you, but
we live with him through the power of Aloha which is
among you. Prove yourselves, whether in the faith itself
you stand ; try yourselves. Are you not assured that
Jeshu the Meshiha is in you, if you be not reprobates ?
But I trust you will know that we are not reprobate.
But I implore of Aloha that there may not be any thing
in you that is evil, that our proving may be seen ; but
that you may do good, and that we may be as unproved.
For we are not able to do any thing against the truth,
but for the truth. For we rejoice when we are weak,
and you are strong : but this also we pray, that you
may be perfect. Wherefore while distant I write these
(things), that when I am come I may not act severely,
according to the power which my Lord hath given me
for your edification, and not for your destruction.
Wherefore, my brethren, rejoice, and be perfect, and be
TO THE KURINTHOYEE. 305
comforted, and let agreement and peace be among you ;
and the God of love and of peace shall be with you.
Salute one another with the holy kiss. All the saints ask
for your peace.
The peace of otjr Lord Jeshu Meshiha, and
THE LOVE OF AlOHA, AND THE COMMUNION OF THE
Spirit of Holiness, be with you all. Amen.
Finished is the second epistle to the Kurinthoyee ; which
was written from Philipos of Makedunia, and sent
by the hand of Titos.
THE
EPISTLE OF PAULOS TO THE GALATOYEE.
I.
Paulos, an apostle, not from men, nor by men, but by
Jeshu tbe Meshiha, and Aloha his Father, who raised him
from among the dead, and all the brethren who are with
me, to the churches which are in Galatia : Grace be with
you and peace, from Aloha the Father, and from our Lord
Jeshu Meshiha, who gave himself for our sins to deliver
us from this evil world, according to the will of Aloha
our Father : to whom be glory to the age of ages.
Amen.
I am amazed how soon you have been turned from the
Meshiha himself, who called you by his grace, unto ano-
ther gospel, which it is not ; but there are men who dis-
turb you, and (who) wish to remove you from the gospel
of the Meshiha. But if we also, or an angel from heaven,
should preach to you other than what we have preached
to you, let him be accursed.^ As I have said before,
and now again say to you. If any man preach to you
other than what you have received, let him be accursed.^
For now do I persuade men, or Aloha ? or do I seek to
please men ? For if until now I had pleased men, I
should not have been the servant of the Meshiha.
II.
But I make known to you, my brethren, that the
gospel which is preached by me was not from man : for
^ Cherem.
EPISTLE TO THE GALATOYEE. 307
neither from man had I received it and taught it, but
by the revelation of Jeshu the Meshiha. For you have
heard of my former manners in Judaism,^ that I exceed-
ingly persecuted the church of Aloha, and made it deso-
late. And I excelled in Judaism more than many of the
sons of my years who were of my kindred, and was
exceedingly zealous for the doctrine of my fathers. But,
when He willed who separated me from my mother's
womb, and called me by his grace, to reveal his Son in
me, that I should preach among the nations, immediately
I did not disclose to flesh and to blood ; neither went I
to Urishlem, to the apostles who were before me, but I
went into Arabia, and again returned unto Darmsuk.
And after three years I went unto Urishlem, that I might
see Kipha, and I remained with him days fifteen. But
others of the apostles I saw not, only Jakub, the brother
of our Lord. But these which I write to you, behold,
before Aloha, [I aver] that I lie not. And after these I
went to the regions of Syria and of Cilicia. Neither did
the churches of Jihud which are in the Meshiha know me
by face. But this only they had heard, that he who had
formerly persecuted us, behold, now preacheth he that
faith which he beforetime had overthrown. And in me
they glorified Aloha.
III.
Again, from fourteen years I went up to Urishlem
with Bar Naba, and took with me Titos. But I went up
by revelation ; and I disclosed to them the gospel which
I proclaim among the nations ; and I showed it to those
who were con«idcred to be somewhat between myself and
them, lest in vain I had run or should run. Titos also
who was with me, who was an Aramoya, was not con-
2 Yehudoyuiha.
308 EPISTLE OF PAULOS
strained to be circumcised. But on account of false bre-
thren, who entered upon us that they might espy the
hberty which we have in Jeshu Meshiha as that they
might bring me^ into subjection; yet not for the space*
of an hour did we cast ourselves down to be subject to
them ; that the truth of the gospel might continue with
you. But, they who were considered to be somewhat, —
but what they were I care not, for Aloha accepteth not
men's faces, — they themselves added nothing unto me ;
but otherwise : for seeing that I was intrusted with the
gospel of the uncircumcision, as Kipha was intrusted with
[that of] the circumcision ; — for he who wrought effect-
ually with Kipha for the apostleshlp of the circumcision,
wrought effectually also with me for the apostleship of
the Gentiles ; — and knowing the grace which had been
given to me, Jakub and Kipha and Juchanon, who were
considered to be pillars, the right hand of fellowship
gave to me and to Bar Naba, that we (should preach)
among the Gentiles, and they among the circumcision :
only (requiring) that of the poor we should be mindful ;
and I have been solicitous to do this same thing.
IV.
But when Kipha had come to Antiokia, I rebuked him
to his face, because they were offended by him. For
until certain men came from Jakub, he had eaten with
the Gentiles ; but when they were come, he withdrew
himself and separated, because he was afraid of those
who were of the circumcision. And the rest of the Jihu-
doyee also were thrown with him in this, so that Bar
Naba also was led away by their partiality. And when I
saw that they were not walking rightly in the truth of
the gospel, I said to Kipha in the presence of them all :
^ Walton reads, " us." * C)r, the fulness of an hour.
TO THE GALATOYEE. 309
If thou who art a Jihudoya live as an Aramoya, and not
Judaically, why forcest thou the Gentiles to hve Judai-
cally ? If we who by our nature are Jihudoyee, and are
not of the Gentile sinners, because we know that man is
not justified by the works of the law, but by the faith of
Jeshu Meshiha, also in him, in Jeshu Meshiha, have
beUeved, that from the faith of the Meshiha we may be
justified, and not from the works of the law ; because
from the works of the law shall no flesh be justified : —
If, while we seek to be justified through the Meshiha,
we also ourselves are found sinners, is Jeshu Meshiha
therefore the minister of sin ? It cannot be. For, if
those things which I destroyed I build again, I make it
manifest of myself that I transgress the commandment.
For I by the law to the law am dead, that unto Aloha I
may live : and with the Meshiha am I crucified, and
from henceforth I live not, but in me liveth Meshiha ;
and this that I now live in the flesh I live by the faith of
the Son of Aloha, who loved me and gave himself for me.
I do not deny the grace of Aloha ; for if righteousness is
by the law, the Meshiha died in vain !
0 deficient-minded^ Galatoyee, who bewildereth you?
For, behold, as if depicted before your eyes, hath Jeshu
the Meshiha been crucified. This only would I know
from you : Through the works of the law received you
the Spirit, or through the hearing of faith ? Are you so
foolish'' that having begun in the Spirit you are now
finishing in the flesh ? And all these have you borne in
vain ? But would it be in vain ? Then, he who im-
parted to you the Spirit, and wrought miracles among
' This division of sections interferes with the sense.
" Chasiri-reyonee. ' Saklin atun.
310 EPISTLE OF PAULOS
you, (did lie so) through the works of the law, or
through the hearing of faith ?
As Abraham believed Aloha, and it was reckoned to
him for righteousness, know therefore that they who are
of faith are the children of Abraham. For Aloha who
knew before that he would justify the Gentiles through
faith, evangelized before unto Abraham ; as saith the holy
scripture : In thee all the nations shall be blessed : there-
fore believers are blessed with Abraham the believer.
For they who are of the works of the law are
under the curse : for it is written. Cursed is every one
who doeth not all that is written in this law. But that
man is not justified by the law before Aloha, this maketh
manifest : because it is written.
The just by faith shall live.
But the law is not of faith : but he who doeth those
things that are written in it shall live by them. But us
hath the Meshiha bought from the curse of the law, and
hath been made a curse instead of us : for it is written.
Accursed is every one who is hanged on the wood : in
order that upon the nations there might be the blessing
of Abraham in Jeshu the Meshiha, that we might receive
the promise of the Spirit through faith.
VI.
My brethren, I speak as among men : That a covenant
of man because confirmed no one rejecteth, or change th
in any thing. But to Abraham was promised the pro-
mise, and to his seed. And he did not say to him. Unto
thy seeds, as of many ; but. To thy seed, as of one, him,
(namely,) who is the Meshiha. But I say this, that the
covenant which was confirmed before by Aloha, in the
Meshiha, the law which was after, four hundred and
thirty years, cannot nullify, nor (can it) abolish the pro-
mise. But if the inheritance was by the law, it could
TO THE GALATOYEE. 311
not have been by the promise ; but Aloha gave it unto
Abraham by promise. Wherefore then was the law ? It
was added on account of transgression, until the Seed
should come, he, of whom was the promise ; and the law
was given by angels into the hand of a Mediator. But a
Mediator is not of one ; but Aloha is one. Is the law
therefore against the promise of Aloha ? Impossible :
for if a law had been given which could make [guilty
man] to live, certainly righteousness would have been by
the law. But the scripture hath included all under sin,
that the promise through faith of Jeshu Meshiha might
be given to them who believe.
But until (the dispensation of) faith came, the law
kept us, as shut up unto the faith which was to be
revealed. The law therefore was our conductor ® to
the Meshiha, that we might be justified by faith. But
faith being come, we are not under the conductor. For
you are all the children of Aloha through the faith of
Jeshu the Meshiha. For they who into the Meshiha are
baptized have been clothed with the Meshiha. Jihudoya
or Aramoya is not ; the slave or the free is not ; male
or female is not ; for you are all one in Jeshu Meshiha.
And if you are of the Meshiha, therefore are you the
seed of Abraham, and heirs by the promise.
VII.
But I say that what time the heir is a child, he differ-
eth not from a servant, though he be lord of all, but is
under curators and stewards until the time which his
father appointeth. So we also, while children, under the
principles of the world were subjected. But when the
fulness of the time had come, Aloha sent his Son, and
made from a woman, and made under the law, that them
8 Or, tutor.
312 EPISTLE OF PAULOS
who were under the law he might redeem, and we might
receive the constitution of sons. And because you are
sons. Aloha hath sent the Spirit of his Son into your
hearts, who crieth. Father, our Father. Therefore you
are not servants, but sons ; and if sons, heirs also of
Aloha, through Jeshu Meshiha.
For, while not knowing Aloha, you served them who by
their nature are not gods : but now that you have known
Aloha, and especially that you have been acknowledged
of Aloha, turn you again to those diseased and beggarly
principles, and will to be subject to them afresh ? Days,
and months, and times, you observe. I am afraid, lest in
vain I have laboured among you. Be you as I am, for I
am as you are, my brethren, I beseech you. In nothing
have you injured me. For you know that in infirmity
of my flesh I preached to you at the first. And the
temptation of my flesh you did not despise nor exe-
crate ; but as an angel of Aloha you received me, and
as of Jeshu Meshiha. Where then is your happiness?
For I testify of you, that had it been possible, your eyes
you would have plucked out and given to me. Have I
become your adversary, because I have preached to you
the truth ? They are emulous of you not for good ; but
they would shut you in, that you might be emulous of
them. But it is well to be emulous in good things at all
time, and not only when I am with you.
VIII.
My children, with whom I travail afresh until the Me-
shiha be formed in you, I would be with you now, and
change the sound of my voice, because I am astonished
at you. Tell me, you who are willing to be under the
law, do you not hear the law ? For it is written, that
Abraham had two sons, one of the bondmaid, and one
TO THE GALATOYEE. 313
of the free. But he who was of the hondmaid was born
according to the flesh, and he who was of the free was
by the promise. But these are parables of the two cove-
nants : the one which was from IMount Sinai bringing
forth into bondage, which is Hagar : for Hagar is Mount
Sinai which is in Arabia, and answers to this Urishlem,
and serves in bondage, she and her children. But she,
Urishlem the high, is the free, who is our mother. For
it is written.
Be glad, 0 barren, who hast not borne ;
Exult and cry, thou who hast not travailed ;
Because multiplied are the sons of the desolate.
More than the sons of the married wife.
IX.
But we, my brethren, as Ishak, are the children of pro-
mise. And as then he who was born of the flesh per-
secuted him who was after the Spirit, so also now. But
what saith the scripture ? Cast out the bondmaid and her
son ; for the son of the bondmaid shall not inherit with
the son of the free. We therefore, my brethren, are not
the children of the bondmaid, but the children of the
free. Stand therefore in that liberty with which the Me-
shiha hath freed you, and be not enthralled with the yoke
of bondage. Behold, I, Paulos, tell you, that if you be
circumcised, the Meshiha profiteth you nothing. But I
attest again to every man who is circumcised, that he is
obligated to fulfil the whole law. You have ceased from
the Meshiha who are justified by the law, and from grace
you have fallen. But we through the Spirit, who is
from faith, expect the hope of righteousness. For, in
the Meshiha Jeshu, circumcision is not any thing, nor
uncircumcision, but faith which is made perfect by love.
Well did you run ; who hath impeded you, that to the
truth you should not be in obedience ? Your persuasion
p
314 EPISTLE OF PAULOS
is not from him who called you. A little leaven the
whole mass leaveneth. I am confident of you in our
Lord, that no other thing you will think ; and he who
disturbeth you shall bear judgment, whoever he is. But
I, my brethren, if yet I have preached for circumcision,^
why have I been persecuted ? Hath the scandal of the
cross ceased ? But I would that they who disturb you
were even cut off.
X.
But you have been called unto liberty, my brethren :
only let not your liberty be for an occasion of the flesh ;
but in love be subjected one to another. For all the law
in one word is fulfilled, in this : Thou shalt love thy
neighbour as thyself. But if you bite and devour one
another, beware lest one by another you be consumed.
But I say to you. Walk in the Spirit, and the desires of
the flesh you will not work. For the flesh desireth that
which is repugnant to the Spirit, and the Spirit desireth
that which is repugnant to the flesh ; and the two are
adverse one to the other, that not any thing that you
will you may do. But if by the Spirit you are led, you
are not under the law. For the works of the flesh are
known, which are (these), fornication, uncleanness,
lasciviousness, the worship of idols, sorcery, enmity, con-
tention, ambition, wrath, calumny, divisions, rendings,
envy, murder, drunkenness, revelling, and all that are
like these ; and they who do them, as I told you before,
so now I tell you, the kingdom of Aloha do not inherit.
But the fruits of the Spirit are, love, joy, peace, pro-
longing of the spirit, benignity, goodness, fidehty, meek-
ness, patience ; against these the law is not set. But
they who are of the Meshiha have crucified their flesh,
^ Ba-gezurtho.
TO THE GALATOYEE. 315
with all its passions and its lusts : live we therefore in
the Spirit, and let us not be vain-glorious, contemning
one another, envying one another.
My brethren, if a man of you be overtaken by a fault,
you who are in the Spirit, regain him, in the spirit of
meekness, and beware lest you also be tempted. And
bear the burden of one another, and so fulfil the law of
the Meshiha. For if a man consider that he is something,
while he is not, he deceiveth himself. But let every man
prove his work, and then in himself he shall exult, and
not in others. For every man shall bear his own burden.
But let him who heareth the word, communicate to him
from whom he heareth it, in all good things.
XI.
Do not err. Aloha is not mocked : for whatever a
man soweth, that he reapeth. He who in the flesh sow-
eth, from the flesh corruption reapeth ; and he who in
the Spirit soweth, from the Spirit the life that is eternal
shall reap. And while we do that which is good, let it
not weary us ; for the time will be when we shall reap,
and it will not weary us. Now, therefore, while the
time is ours, let us do good unto every man, and especially
to the sons of the house of the faith.
You see these letters which I have written to you with
my hands. They who would glory in the flesh would
constrain you to be circumcised ; only lest for the cross
of the Meshiha they might be persecuted. For neither
do these who are circumcised keep the law ; but they
will that you be circumcised, that in your flesh they may
glory. But to me let it not be that I shall glory except
in the cross of our Lord Jeshu Meshiha, by which the
world is crucified unto me, and I am crucified to the
world. For circumcision is not any thing, nor uncir-
V 2
316 EPISTLE TO THE GALATOYEE.
cumcision, but the new creature. And they who this
pathway accomplish, peace be upon them and mercy, and
upon the Israel of Aloha,
Henceforth upon me let no man throw a burden ; for
the signatures of our Lord Jeshu Meshiha in my body I
bear.
The grace of our Lord Jeshu Meshiha be with your
spirit, my brethren. Amen.
Finished is the Epistle to the Galatoyee, which was
written from Ruma.
THE
EPISTLE OE PAULOS TO THE EPHESOYEE.
I.
Paulos, an apostle of Jeshu Meshiha by the will of
Aloha, to those who are in Ephesos, saints and believers
in Jeshu Meshiha : peace be with you, and grace from
Aloha our Father, and from our Lord Jeshu Meshiha.
Blessed be He, Aloha, the Father of our Lord Jeshu
Meshiha, who hath blessed us with all blessings of the
Spirit in heaven, in the Meshiha ; as he before elected us
in him, from before the foundations of the world, that
we should be saints, and without blemish before him, and
in love predesignated us unto himself, and constituted
us children in Jeshu Meshiha, according to the plea-
sure of his will ; that the glory of his grace might be
glorified, that (grace) which he hath poured upon us by
the hand of his Beloved : in whom we have redemption,
and by his blood the remission of sins, according to the
riches of his grace which he hath made to abound in us
in all wisdom and in all understanding of the Spirit ; and
hath made known to us the mystery of his will, which
before he had determined in himself should be done :
that in the dispensation of the fulness of the times, every
thing from the first might be renovated in the Meshilia,
in heaven and in earth. And by him we have been
chosen, even as he predesignated and willed, who worketh
all according to the mind of his will ; that we who first
hoped in the Meshiha, should be to the honour of his
glory. In whom you also heard the word of truth, which
318 EPISTLE OF PAULOS
is the gospel of your salvation ; and in ■whom you be-
lieved and were sealed with the Spirit of Holiness who
was promised ; who is the earnest of our inheritance,
until the redemption of those who are saved, and unto the
praise of his majesty.
IT.
On account of this, behold, I also, since I heard of
your faith in our Lord Jeshu Meshiha, and your love to
all the saints, have not ceased to give thanks on your
behalf, and to remember you in my prayers ; that the
God of our Lord Jeshu Meshiha, the Father of glory,
would give to you the Spirit of wisdom and of revelation
in his knowledge, and would enlighten the eyes of your
hearts to know what is the hope of his calling, and what
the riches of the glory of his inheritance for the saints,
and what is the inheritance of his power in us who
believe, according to the operation of the might of his
power, which he wrought in the Meshiha, and raised him
from among the dead, and set him at his right hand in
heaven, above all the principalities, and powers, and
mighty ones, and rulers, and above every name that is
named, not only in this world, but also in (that) to come ;
and subjected every thing beneath his feet : and Him
who is over all he hath given to be the head of the
church, which is His body, the completeness of Him who
all in all completeth.
You also who were dead in your sins and in your trans-
gressions, in which from the first you walked according
to the worldliness of this age,^ and according to the will
of the prince of the power of the air, of that Spirit who
urgeth ^ in the sons of disobedience ; in those works in
which we also walked from the first in the lusts of our
^ Olmoyutheh dolmo hono. ^ D''methchaphto.
TO THE EPHESOYEE. 319
flesh, doing the will of our flesh and of our mind, and
were the sons of wrath fully as the rest.
III.
But Aloha, who is rich in his mercies, for his great
love wherewith he loved us while we were dead in our
sins, made us alive with the Meshiha, and through his
grace delivered us, and raised us with him, and made us
to sit with him in heaven in Jeshu the Meshiha, that he
might show to the ages to come the greatness of the
riches of his grace and his goodness, which hath been
upon us in Jeshu the Meshiha. For by his grace are we
saved through faith, and this was not of you, but is the
gift of Aloha, not of works, that no man should glory.
For we are his creation, who are created in Jeshu
Meshiha unto good works, which Aloha hath prepared
before, that in them we should walk.
Wherefore be mindful, that you Gentiles at first were
carnal, and were called the Uncircumcision by that which
is called the Circumcision, and is the work of the hands
in the flesh ; and were at that time without the Meshiha,
and were aliens from the polity ^ of Israel, and strangers to
the covenant of the promise, and, without hope, were with-
out Aloha in the world. But now, by Jeshu the Meshiha,
you who before were far off", are brought nigh by the
blood of the Meshiha. For he is our peace, he who hath
made the two one, and hath destroyed the wall which
stood in the midst, and the enmity, through his flesh ;
and the law of prescriptions, with its requirements, he
hath abohshed, that of the two he might create in him-
self one new man, and make peace ; and hath reconciled
the two in one body with Aloha, and by his cross hath
slain the enmity. And coming, he preached peace to
^ Duboree, the manners, or regulations, of Israel.
320 EPISTLE OF PAULOS
you, to the far off, and to the nigh ; therefore, through
Him there hath been made for us both an access by one
Spirit unto the Father.
IV.
Therefore are you no more strangers and sojourners,
but sons of the city of the saints, and sons of the house
of Aloha ; and you are build ed upon the foundation of the
apostles and of the prophets, and Jeshu the Meshiha
himself is the chief corner of the building ; and in him
is the whole building increased and enlargeth into a holy
temple in the Lord, while you also in him are being
builded the dweUing of Aloha by the Spirit.
On account of this I, Paulos, am bound for Jeshu
Meshiha for the sake of you Gentiles : if you have heard
the dispensation of the grace of Aloha which was given
me for you ; that by revelation he made known to me the
mystery, as I have written to you in few (words) ; so
that while you read you are able to understand my know-
ledge of the mystery of the Meshiha, which in other
generations was not known to the sons of men, as it hath
now been revealed to his holy apostles and to his pro-
phets by the Spirit ; that the Gentiles should be sons of
his inheritance and partakers of his body, and in the
promise which is given concerning him by the gospel, of
which I am made a minister, according to the gift of the
grace of Aloha, which he hath given me by the operation
of his power. To me, who am the least of all the saints,
is given this grace^ that I should preach among the Gen-
tiles the riches of the Meshiha, which are not searched ;
and to bring to light unto all men what is the dispensa-
tion of the mystery which was hidden from the ages in
Aloha, who created all : that through the church might
be made known the wisdom of Aloha, which is full of
diversities, to the principalities and powers who are in
TO THE EPHESOYEE. 321
heaven, that which he prepared from of old, and which
he hath executed by Jesliu our Lord, by whom we have
freedom and access with the confidence of the faith of him.
V.
Wherefore I pray that 1 may not weary in my
affliction, which is on your account, for this is your glory ;
and I bow my knees unto the Father of our Lord Jeshu
Meshiha, from whom is named the whole family"* who
are in heaven and in earth ; that he would give to you,
according to the riches of his glory, with power to be
confirmed by his Spirit in your interior man ; that the
Meshiha may dwell by faith in your hearts in love ; your
root and your foundations being confirmed, that you may
be able to follow out with all the saints, what the height,
and depth, and the length, and breadth ; and know the
grandeur of the love of the Meshiha, and be filled with all
the fulness of Aloha.
But to Him who is able with power beyond all to do
for us above what we ask or conceive, according to his
power which worketh in us, to Him be glory in his
church, by Jeshu Meshiha, in all ages, for ever and ever.
Amen.
VL
I BESEECH of you, therefore, I, the bound one for our
Lord, that you walk as is worthy of the calling where-
with you are called, in all lowliness of mind, and com-
posedness, and long-suflering ; and be patient towards
one another in love. And be diligent to keep the unity
of the Spirit in the bond of peace, that you may be in
one body and in one Spirit, even as you are called in one
hope of your calling. For one is the Lord, and one the
* Abohiitho, paternity,
p 5
322 EPISTLE OF PAULOS
faith, and one the baptism ; and one is Aloha, the Father
of all, and over all, and by all, and in us all.
But unto each of us is given grace according to the
measure of the gift of the Meshiha. Wherefore it is said.
He ascended on high ;
He led captive captivity.
And gave gifts unto men.
But he who ascended, what is it but that he also de-
scended first into the low places of the earth ? He who
descended, is he who also ascended above all the heavens,
to fulfil all. And he gave some who (are) apostles, and
some who (are) prophets, and some who (are) evange-
lists, and some who (are) pastors, and some who (are)
doctors ; for the perfecting of the saints, for the work of
the ministry, for the edification of the (church of the)
Meshiha, until we be all one in the faith and in the
knowledge of the Son of Aloha, and one man perfect in
the measure of the stature of his completeness ; and that
we be no [more] children, agitated and altered by every
wind° of fraudulent doctrines of men, which in their
craftiness they fabricate deceptively in order to seduce,
but be confirmed in our love, that whatever is ours may
increase in the Meshiha, who is the head, by whom the
whole body is increased and compacted in all the limbs,
according to the gift which is given in proportion to every
member for the increase of the body itself, that in love
its structure might be completed.
VII.
But this I say and testify in the Lord, that from
henceforth you may not walk as the rest of the Gentiles,
who walk in the vanity of their minds, and are darkened
in their understandings, and are alienated from the hfe of
^ Or, spirit.
TO THE EPHESOYEE. 323
Aloha on account of their ignorance,® and on account of
the bhndness of their hearts ; who are cut off from their
hope, and have deUvered themselves up to lasciviousness
and to the working of all uncleanness in their greediness.
But you have not thus learned the Meshiha, if really you
have heard him and learned as the truth is in Jeshu ; but
that you put from you your former habitudes, the old
man who is corrupt in deceitful lusts, and be renewed in
the spirit of your minds, and wear the new man, who by
Aloha is created in righteousness and in the sanctity of
truth.^
VIII.
Wherefore let lying cease from you, and speak the
truth every man with his neighbour : for we are members
one of another. Be angry and sin not, and let not the
sun set upon your wrath, and give no place to the ac-
cuser. And let him who hath stolen henceforth steal
not, but labour with his hands and do good, that he may
have to give to him who needeth. Let no hateful word
come out of your mouth, but that which is comely and
useful for edification, that it may communicate grace to
those who hear. And grieve not the Holy Spirit of
Aloha, by whom you have been sealed unto the day of
redemption. Let all bitterness, and heat, and anger, and
clamour, and scandal be taken from you, with all malice ;
and be gentle one with another, and affectionate, and for-
give one another, even as Aloha in the Meshiha hath
forgiven us. Be therefore imitators of Aloha, as beloved
children ; and walk in love, as the Meshiha also loved
us, and delivered himself for us, an offering and a sacri-
fice to Aloha of a fragrant smell.
* Or, because they have not knowledge.
' Vabchasyutho da-qushtho.
324 EPISTLE OF PAULOS
IX.
But fornication and all uncleanness and covetousness,
let them not be even heard among you, as it becometh
the saints ; neither filthiuess, nor words of folly, or of
jeering, or fables, which are not necessary, but, instead of
these, thanksgiving. But this know, that any man who
is a fornicator, or impure, or covetous, or an idolater,
hath no inheritance in the kingdom of the Meshiha and
of Aloha ; lest any man deceive you with vain words ; for
because of these cometh the anger of Aloha upon the
sons of disobedience. Be not, therefore, participators with
them. For you were before darkness, but now you are
light in our Lord. As the sons of light, then, so walk. For
the fruits of the light are in all goodness and rectitude and
truth. And be discerning of that which is good before
our Lord. And have no communion with the works of
darkness, which have no fruits, but reprove them. For that
which in secrecy they do it is execrable even to mention.
For every thing is exposed by the light, and is revealed,
and whatever revealeth is light. Wherefore it is said,
Awake thou who sleepest.
And arise from the dead.
And the Meshiha shall enlighten thee.
See then that you walk vigilantly, not as fools, but as
the wise who redeem their opportunity, because the days
are evil. On account of this, be not wanting in mind,
but understand what is the will of Aloha. And be not
drunk with wine, in which is intemperance, but be filled
with the Spirit. And discourse with yourselves with
psalms and with hymns and with songs of the Spirit,
singing with your hearts unto the Lord. And give
thanks always on behalf of every man in the name of
our Lord Jeshu Meshiha unto Aloha the Father. And
be subject one to another in the love of the Meshiha.
TO THE EPHESOYEE. 325
X.
Wives, be subject to your husbands as to our Lord.
For the husband is the head of the wife, as the Meshiha
is the head of the church, and he himself is the Saviour
of the body. But as the church is subject to Meshiha,
so also (should) wives be unto their husbands in every
thing. Husbands, love your wives, as also the Meshiha
loved his church, and gave himself for her, that he might
sanctify her and purify her in the laver of waters and by
the word, and that he might constitute her a church
unto himself, being glorified, and not having blemish or
wrinkle or any thing like these ; but to be holy and
spotless. So it becometh husbands to love their wives,
as their own bodies. For he who his wife loveth, him-
self he loveth. For no man ever hated his own body,
but nourisheth it, and taketh care of it ; so also the Me-
shiha (taketh care) of the church. For we are members
of his body, and of his flesh are we, and of his bones.
Because of this a man leaveth his father and his mother,
and cleaveth unto his wife, and they two become one
flesh. This mystery is great ; but I speak of the Me-
shiha and of his church. Nevertheless let every one of
you so love his wife as his own self; but let the wife
reverence her husband.
Children, obey your parents in our Lord, for this is
right ; and this is the first commandment which pro-
miseth. Honour thy fatlier and thy mother, that it may
be well with thee, and thy life be prolonged upon the
earth.
Parents, make not your children angry, but make them
to grow in the discipline and in the doctrine of our Lord.
Servants, be subject to your masters who are according
to the flesh, with fear and trembhng, and with simpHcity
of heart, as unto the Meshiha : not in the sight of the
326 EPISTLE OF PAULOS
eyes, as if you were pleasing men (only), but as the
servants of Mesliiha who do the will of Aloha. And serve
them from all your soul, in love, as unto our Lord, and
not as unto men ; knowing that whatever good a man
doeth he is rewarded by our Lord, whether he be a ser-
vant or a son of freedom.
So you, masters,^ do likewise to your servants ; for-
giving them a fault ; ^ for you know also that your Mas-
ter is in heaven, and there is no respect of persons with
him.
XT.
Henceforth, my brethren, be strong in our Lord,
and in the pow'er of his strength. And clothe you in all
the armour of Aloha, that you may be able to stand
against the wiles of the accuser. For your wrestling is
not with flesh and blood (only), but with princes, and
with powers, and with the possessors of this dark world,
and with the evil spirits who are under heaven. Where-
fore clothe you with all the armour of Aloha, that you
may be able to meet the evil one, and being prepared in
every thing you may stand. Stand, therefore, with your
loins strengthened with the truth, and wear the breast-
plate of righteousness, and let your feet be shod with the
preparation of the gospel of peace ; and with these take
to you the shield of faith, that therewith you may be
empowered wdth strength to extinguish all the burning
shafts of that evil one ; and put on the helmet of salva-
tion, and take the sword of the Spirit which is the word
of Aloha. And with all prayers, and with all supplications,
pray at all times in the Spirit, and in that prayer be
watchful in all seasons, praying constantly and invoking
on behalf of all the saints ; and for me also, that the
^ Or, lords. ^ "Faults."— Walton's Polyglot.
TO THE EPHESOYEE. 327
word may be given me vrith. openness of my mouth, that
I may boldly proclaim the mystery of the gospel, for
which I am an ambassador in chains, that I may speak
with freedom, as it behoveth me to speak it.
But that you may know also what relateth to me, and
what I am doing, behold, Tykikos, a brother beloved,
and a faithful minister of our Lord, will make known to
you ; whom I have sent to you on account of this, that
he may make you acquainted with what relateth to me,
and may comfort your hearts.
Peace be with the brethren, and love with faith from
Aloha our Father, and from our Lord Jeshu Meshiha.
Grace be with all them who love our Lord Jeshu Meshiha
incorruptibly. Amen.
Finished is the Epistle to the Ephesoyee, which was
written from Ruma, and sent by the hand of
Tvkikos.
THE
EPISTLE OE PAULOS TO THE
PHILIPISOYEE.
I.
Paulos and Timotlieus, servants of Jeshu the Meshiha,
to all the saints who are in Jeshu Meshiha at Philipos,
with the presbyters and deacons. Grace be with you and
peace from Aloha our Father, and from our Lord Jeshu
Meshiha. I offer thanks unto Aloha upon the remem-
brance of you constantly, in all my prayers on your be-
half; and while rejoicing, I pray, for your fellowship
which is in the gospel from the first day until now ; be-
cause I am confident of this, that he who hath begun
good workings in you will himself make perfect until the
day of our Lord Jeshu Meshiha. For so it is right for
me to think concerning you all, because you are laid up
in my heart ; and in my bonds, and in the defence of the
truth of the gospel, you are partakers with me in grace.
For Aloha is my witness how I love you with the bowels
of Jeshu Meshiha. And this I pray, that your love may
still increase and abound in knowledge and in all spiritual
understanding ; that you may distinguish those things
that are proper, and may be pure and without offence in
the day of the Meshiha, and filled with the fruits of righ-
teousness which are in Jeshu Meshiha, to the glory and
the honour of Aloha.
n.
But I wish you to know, my brethren, that my busi-
ness tendeth the more to the forwarding of the gospel.
EPISTLE TO THE PHILIPISOYEE. 329
For so also my bonds are manifest for the Meshiha in the
whole palace/ and unto all besides. And a multitude
of brethren who are in our Lord are strengthened on
account of my bonds, and have dared the more fearlessly
to speak the word of Aloha. Some preach from envy
and contention, but some from good-will, and in the love
of the Meshiha ; for they know that for the defence of
the gospel I am appointed. But those who preach the
Meshiha from contention do it not sincerely, ^ but think
to add affliction to my bonds. Yet in this I have
rejoiced, and do rejoice, that in every way, if for an occa-
sion, or if in truth, the Meshiha shall be preached. For
I know that these things shall be found unto my Hfe by
your prayers, and by the gift of the Spirit of Jeshu
Meshiha ; even as I hope and expect, that in nothing
I shall be confounded, but manifestly, as at all times, so
also now, the Meshiha shall be magnified in my body,
whether by hfe or by death. For my hfe is the Meshiha ;
and if I die, it is gain to me. But if in this life of the
flesh there be also fruit to me from my works, I know
not what to choose. For these two straiten me. I desire
to be set free, that I might be with the Meshiha, and
this is greatly preferable^ to me ; but also to remain in
my body is the thing which constraineth me on your
account. For I know this confidently, that I am to
remain and tarry for your joy and for the increase of
your faith : that when I come again to you, your glory-
ing which is in Jeshu Meshiha alone shall abound in me.
As it becometh the gospel of the Meshiha, so have your
conversation ; that if coming I see you, or absent, I may
hear of you, that you stand in one spirit and in one soul,
conquering together for the faith of the gospel ; in
nothing moved by them who stand against us, to the
^ Or, praetoiium. - Or, purely. ' Profitable.
330 EPISTLE OF PAULOS
forthshowing of their perdition, and of our salvation.
And this from Aloha hath been given to you, not only
believing to believe in the Meshiha, but also for his sake
to suffer, and to sustain a conflict, as you have seen in
me, and now hear concerning me.
III.
If, therefore, you have consolation in the Meshiha,
and if there be comfort in love,* and if communion of
the Spirit, and if compassions and mercies, complete my
gladness by having one sentiment and one love, and one
soul and one mind. And do nothing in contention or
vainglorying, but in meekness of mind let a man consider
his neighbour as better than himself. And let no one
care for himself (only), but every one for his neighbour
also. And feel^ this in yourselves, which Jeshu the
Meshiha (did) also : who, when he was in the form of
Aloha, considered this not to be robbery, (this, namely,)
that he was the co-equal of Aloha : yet emptied he him-
self, and took the form of a servant, and was made in the
form of men ; and in fashion was found as a man, and
humbled himself, and was obedient unto death, but the
death of the cross. Wherefore also Aloha greatly exalted
him, and gave him a name that is more excellent than all
names, that at the name of Jeshu every knee should
kneel, of those in heaven, and on earth, and under the
earth ; and that every tongue should confess that Jeshu
the Meshiha is the Lord, to the glory of Aloha his
Father.
* Ven mamale helebo bachubo, " If there be the speaking of the
heart in love." Mamdle belebo, (like the Hebrew, Dibber al leb,)
" the speaking of, or into, the heart," is an idiom for giving conso-
lation. Compare John xi. 19, 31.
^ Or, be of this sentiment in yourselves.
TO THE PHILIPISOYEE. 331
IV.
Wherefore, my beloved, as you have all time
obeyed, not while I am near you only, but now that I
am far from you, the more with fear and trembling work
the work of your salvation ; for Aloha himself effect-
uates^ in you also to will, also to do, the thing which
you will.^ Do every thing without murmuring and with-
out division ; that you may be perfect and without spot,
as the pure children of Aloha, who dwell in a generation
depraved and perverse ; and be manifest among them as
luminaries in the world, to be unto them for a place of
salvation, for my exultation in the day of the Meshiha,
that I may not have run in vain, nor laboured to no pur-
pose. But, also, [if I should be] offered on the sacrifice
and service of your faith, I am glad, and rejoice with you
all ; so also you be glad and rejoice with me. But I
hope in our Lord Jeshu to send Timotheos to you soon,
that I also may have quietness when I learn concerning
you. For I have no other who is so as my (own) soul,
who will diligently take care for yours. For all are seek-
ing what is theirs, and not what is of Jeshu Meshiha.
But the proof of this [evangelist] you know, that as a
son with his father, so hath he wrought with me in the
gospel. Him, therefore, I hope to send to you speedily,
when I shall have seen what [will be done] with me.
And I confide on my Lord, that I also speedily shall
come unto you. But now the matter hath pressed me
to send to you the brother Epaphroditos, who is a helper
and labourer with me, but your messenger and minister
to my necessity ; for he desired to see you all, and was
anxious, because he knew that you had heard that he
was sick. Yes, he was sick, unto death ; but Aloha had
® Mechaphet hecun. ' Medem detsoheen.
332 EPISTLE OF PAULOS
mercy upon him ; but not upon liim only, but upon me
also, lest I should have sorrow upon sorrow. Urgently,
therefore, have I sent him to you, that when you have
seen him again you may rejoice, and that I may have a
little breathing. Receive him, then, in the Lord with
all joy ; and those who are such, hold in estimation :
because for the work of the Meshiha he had come nigh
unto death, and was disregardful of his life, that he
might accomplish that which you had wanted in the
service which concerned me.
V.
Henceforth, my brethren, rejoice in our Lord. To
write the very same (things) to you, to me is not weari-
ness, because they make you [the more] cautious.
Beware of dogs, beware of evil workers, beware of the
cutting of the flesh. For the circumcision are we, who
serve Aloha in the spirit, and glory in Jeshu the Meshiha,
and confide not on the flesh. Yet I may have confidence
on the flesh. For if any one consider that his confidence
is in the flesh, I [have] more than he. Circumcised the
son of eight days, of the family of Israel, of the tribe of
Benyomin, Ebroia of Ebroyee ; in the law, Pharisha ; in
zeal, a persecutor of the church ; and in the righteous-
ness of the law, without fault have I been.
But these things which were my gain, I have reckoned
loss for the Meshiha ; and I also (still) reckon them all
loss, for the grandeur^ of the knowledge of Jeshu
Meshiha my Lord ; for whose sake I have lost all things,
and have reckoned as dung, that the Meshiha I may
gain, and be found in him, not having my own righteous-
ness, which is of the law, but that which is by the faith
of the Meshiha, which is righteousness that is from
^ Rabutho.
TO THE PHILIPISOYEE. 333
Aloha : that in it I may know Jeshu, and the power of
his resurrection, and have fellowship in his sufferings,
and be conformed into his death, that any how^ I may
be able to come to the resurrection which is from among
the dead. I have not yet received, nor (am I) yet per-
fected ; but I run, that so I may lay hold on that for the
sake of which Jeshu the Meshiha hath laid hold on me.
VI.
My brethren, I think not concerning myself that I
have laid liold (of the final prize) ; but one (thing) I
know, that what is behind me I forget, and to that which
is before me I stretch, and run towards the sign, to
obtain the victory of the high vocation of Aloha by Jeshu
Meshiha. Let those, then, who are mature consider
these things ; and if otherwise you consider, this also will
Aloha reveal to you. Nevertheless, that to this we may
attain, in one way let us proceed, and with one consent.
Be like me, my brethren, and consider them who so walk
according to the pattern you have seen in us. For there
are many who walk otherwise, of whom many times I
have told you, but now weeping I tell you, they are
adversaries of the cross of the Meshiha ; they, whose end
is perdition, whose god is their belly, and whose glory
is their shame ; they, whose mind is in the earth. But
our employment ^ is in heaven, and from thence we
expect the Saviour, our Lord Jeshu Meshiha, who will
change the body of our abasement to make (it) in the
fashion of his glorious body,^ according to his great
power, by which all is subjected unto him.
Wherefore, my brethren, beloved and tenderly-regarded,
' Dalmo.
^ Pulchonan. Pulchono is " occupation," whether sacred, citidts,
or civil, operatio.
^ The body of his glory.
334 EPISTLE OF PAULOS
my joy and my crown, so stand in our Lord, my beloved.
Of Evhodia I beseech, and of Syntika, that one mind
they have in our Lord. Also of thee I beseech, my true
yokefellow, to be helpful to those who are labouring with
me in the gospel, with Klimis, and with the rest of my
helpers, whose names are written in the book of life.
Rejoice in our Lord in all time, and again I say.
Rejoice. And let your meekness be known unto every
man : our Lord is near. For nothing be anxious ; but
in all time, with prayer and with supplication, let your
requests be made known before Aloha : And the peace
of Aloha, which is greater than all knowledge,^ shall
keep your hearts and your minds, through Jeshu Meshiha.
vn.
Finally, my brethren, those (things) which are true,
and those which are honest, and those which are just,
and those which are pure, and those which are lovely,
and those which are laudable, and those (which are)
works of praise and of celebration, these consider. These,
which you have learned, and received, and heard, and
seen in me, these perform ; and the God of peace will be
with you.
But greatly do I rejoice in our Lord, that you have
begun to care (again) for me, as also you were [formerly]
careful, but you have not had abihty.* But I have not
spoken because I have had need ; for I have learned to
make sufficient to me that which I have had. I know
(how) to be abased, I know also how to abound in all ;
and in every thing I am trained with sufficiency and with
hunger, with abundance and with destitution [to be
satisfied] : for every thing I am empowered through the
Meshiha who strengtheneth me. Nevertheless, you have
3 Knowing. * Sufficiency.
TO THE PHILIPISOYEE. 335
done well to communicate unto my afflictions. Know
also, you Philipisoyee, that in the commencement of the
gospel, when I went forth from Makedunia, not one of
the churches communicated to me in the account of
receiving and giving, but you only. For also to Thes-
salonika one time and twice to my necessity you sent.
Not because I seek the gift, but T seek that fruit may
multiply unto you. But I have received every thing, I
abound, and am full ; and I have accepted all that you
sent me by Epaphroditos, a sweet fragrance and a sacri-
fice, acceptable, which pleaseth Aloha. And my God shall
supply all your necessity, according to his riches in the
glory of Jeshu Meshiha. To Aloha our Father be praise
and glory to the age of ages. Amen.
Ask for the peace of all the saints who are in Jeshu
the Meshiha. The brethren who are with me ask for
your peace. All the saints ask for your peace, especially
those who are of the house of Caesar.
The grace of our Lord Jeshu the Meshiha be with you
all. Amen.
Finished is the Epistle to the Philipisoyee, which was
written from Ruma, and sent by the hands of
Epaphroditos.
THE
EPISTLE TO THE KULOSOYEE.
I.
Paulos, an apostle of Jesliu the IMeshiha by the will
of Aloha, and the brother Timotheos, to those who are
in Kulosos, the holy brethren and believers in Jleshu
Meshiha : peace be with you, and grace from Aloha our
Father. We give thanks to Aloha the Father of our
Lord Jeshu Meshiha in all time, and pray on your
behalf, even from our hearing of your faith in Jeshu
Meshiha, and of your love to all the saints ; for the hope
which is kept for you in heaven, which at the first you
heard through the word of the truth of the gospel, which
is preached to you, as also to all the world, and increas-
eth and giveth fruits, as also in you from the day that
you heard, and knew the grace of Aloha in truth, as you
learned from Epaphra our beloved companion, who is
himself for you a faithful minister of the Meshiha, and
who hath made known to us your love, which is in the
Spirit.
II.
On account of this also we, from the day that we
heard, have not ceased to pray for you, and to supplicate
that you may be filled with the knowledge of the will of
Aloha in all wisdom and in all spiritual understanding,
EPISTLE TO THE KULOSOYEE. 337
and may walk according to that whicli is just, and may
please Aloha in all good works, and may yield fruit, and
increase in the knowledge of Aloha ; and in all power be
empowered according to the greatness of his glory in all
patience and prolongedness of spirit : and with joy may
give thanks to Aloha the Father, who hath fitted us for a
portion^ of the inheritance of the saints in light, and hath
delivered us from the power of darkness, and brought us
into the kingdom of his beloved Son, in whom we have
redemption and the forgiveness of sins : who is the image
of Aloha the unseen,^ and the first-born of all the crea-
tures. And by him was every thing created that is in
heaven and in earth ; all that is seen, and all that is
unseen, whether thrones or dominions, or princes or
powers ; all things by his hand and through him were
created ; and he is before all, and every thing by him
subsisteth. And he is the head of the body of the
church, (he) who is the chief and first-born from among
the dead, that he should be pre-eminent in all. For in
him (the Father) hath willed all fulness to dwell ; and
by him to reconcile all things to himself, and to make
peace through the blood of his cross, (even) by him,
whether they be inhabitants in earth or in heaven.
III.
You also, who before were aliens and adversaries in
your minds by your evil works, hath he reconciled now
in the body of his flesh and through his death, to consti-
tute you saints before him without spot and without
blame ; if you continue in your faith, your foundation
being firm, and be not moved from the hope of the gos-
pel which you have heard, and which is proclaimed to
^ Or, made us adequate to a portion. - Or, Aloha who is not seen.
338 EPISTLE OF PAULOS
every creature yvho is under heaven, of "which I, Paulos,
am made a minister. I rejoice in the sufferings which
are on your account, and fulfil the void of the afflictions
of the Meshiha in my flesh for the sake of his hody,
which is the church ; of which I am made a minister
according to the dispensation of Aloha, which was given
to me for you, to accomplish the word of Aloha ; that
mystery which was hidden from ages and generations, but
now hath been revealed unto his saints. To whom Aloha
hath willed to make known what is the opulence of the
glorj^ of this mystery among the Gentiles ; which is. The
Meshiha, who in you (is) the hope of glory ; whom we
proclaim, and (concerning whom) we teach and inform
every man in all wisdom, that we may present every man
perfect in Jeshu Meshiha ; for which also I labour and
contend, according to the help of the power which is
given to me.
But I wish you to know what an agony I have for you
and for those who are in Laodikia, and for the rest who
have not seen my person in the flesh ; that their hearts
may be comforted, and that they may approach in love
to all the riches of assurance, and to the understanding
of the knowledge of the mystery of Aloha the Father and
of the Meshiha, in whom are hidden all the treasures of
wisdom and of knowledge. But this I say. Let no man
deceive you with the persuasion of words. For though
in the flesh I am far from you, yet in the spirit I am
with you ; and I rejoice to behold your order, and the
firmness of your faith in the Meshiha.
IV.
As, then, you have received Jeshu Meshiha our Lord,
(so) in him walk, your roots strengthened,^ and you
' Or, confirmed.
TO THE KULOSOYEE. 339
builded in liim, and established in that faith which you
liave learned, that you may abound therein with thanks-
giving. Beware lest any man strip you by philosophy
and by vain deceit, according to the teaching of men,
and according to the principles of the world, and not
according to the Meshiha, in whom dwelleth all the ful-
ness of the Godhead bodily. And in him also you are
complete ; for he is the head of all principalities and
powers. And in him you have been circumcised with
the circumcision which is not with hands, by the putting
away of the flesh of sins, (even) by the circumcision of the
Meshiha. And you have been buried with him by bap-
tism, and in him have risen with him, who have believed
in the power of Aloha who raised him from among the
dead. And you who were dead in your sins, and in the
uncircumcision of your flesh, he hath made alive with
him, and forgiven us all our sins ; and hath blotted out in
his mandates the writing of our debts that was against
us, and hath taken it from the midst, and affixed it to
his cross ; and by the yielding up of his body he hath
prostrated principalities and powers, and hath shamed
them openly by himself.
V.
Let no man therefore judge you in meat and in drink,
or in the distinctions of festivals, and of new moons, and
of shabeths,* which are shadows of those to come, but
the body is the Meshiha. And lest any man wish by
abasement of mind to fetter you to be subject to the wor-
ship of angels, intruding ^ upon that which he hath not
seen, and vainly inflated in his fleshly mind ; and not
holding the Head, from whom all the body is composed and
constituted in joints and limbs, and increaseth (with) the
* Or, weeks. ' Or, adventuring ; perhaps better, presuming.
a 2
340 EPISTLE OF FAULOS
increase of Aloha. For if you are dead with the Meshiha
from the principles of the world, why as if you lived in
the world are you judged ? as that ^ you are not to
touch, nor to taste, nor to handle ? For these are of
perishable use, and are ordinances and doctrines of men ;
and appear to have in them a reason of wisdom, with the
look of humility and the fear of Aloha, (as) not sparing
the body, (yet) not in that which is (really) of value, but
in those (things) whose use pertains to the flesh.
VI.
If, then, you have risen with the Meshiha, seek (the
realities) which are on high, where the Meshiha sitteth
at the right hand of Aloha. Think of that which is on
high, and not of that on earth. For you are dead, and
your life is hid with the Meshiha in Aloha ; and when the
Meshiha, who is our life, shall be manifested, then also
will you be manifested with him in glory. Put to death,
then, your members that are upon the earth : fornica-
tion, uncleanness, and passions, and evil desires, and
covetousness, v»'hich itself is idolatry. For on account
of these cometh the anger of Aloha upon the sons of
disobedience.^ In these also you walked aforetime,
when you were conversant in them. But now cease you
from all these ; anger, wrath, malice, reviling, impure
speech : and lie not one to another, but put off the old
man with all his manners, and wear the new, who is
renovated by knowledge in the image of his Creator,
where there is not Jihudoya and Aramoya, nor circumci-
sion and uncircumcision, nor Javanoya and Barbaroya,
nor slave and freeman, but the Meshiha is all and in all.
^^ ear, therefore, as the chosen of Aloha, saints and
® Lam. scilicet. ' Or, perverseness.
TO THE KULOSOYEE. 341
beloved, compassions and tenderness, and benignity, and
lowliness of mind, and composure, and patience. And
bear with one another, and forgive one another, if any
man have a complaint against his neighbour ; even as the
Meshiha hath forgiven you, so also forgive ; and with all
these charity, w^hich is the girdle of perfection. And let
the peace of the Meshiha direct your hearts, for to it you
have been called in one body ; and give thanks to the
Meshiha, whose word shall dwell in you abundantly, in
all wisdom. And teach and admonish yourselves in
psalms and in hymns and in songs of the Spirit, and
with grace sing with your hearts unto Aloha. And
whatsoever you do, either in word or w^ork, do (it) in the
name of our Lord Jeshu Meshiha, and with thanksgiving
throu2:h him unto Aloha the Father.
VII.
Wives, be subject to your husbands, as it is right in
the Meshiha. Men, love your wives, and be not bitter
against them. Children, obey your parents in every
thing, for so it is pleasing before our Lord. Fathers,
exasperate not your children, that they be not discou-
raged. Servants, obey in every thing your masters
according to the flesh, not in the sight of the eye (only),
as those who please men, but from a simple heart, and
in the fear of the Lord. And all that you do, from all
your heart do (it), as to our Lord, and not as to men.
And know that from our Lord you receive the reward in
the inheritance ; for the Lord the Meshiha you serve.
But he who injureth is recompensed as he had injured,
and there is no acceptance of persons.® Masters, do
equity and justice to your servants, knowing that you
* Fares.
342 EPISTLE OF PAULOS
also have a Master in heaven. In prayer be constant,
and be watchful in it, and (in) giving thanks ; praying
also for us, that Aloha may open to us the gate of the
word, to speak the mystery of the Meshiha, for the sake
of which I am bound, that I may fully make it manifest,
as it behoveth me. In wisdom walk towards the out-
ward ones, and redeem your opportunity. And let your
speech at all time be with grace as sprinkled^ with
salt, each one knowing how it becometh him to return
the answer. What concernetli me will Tykikos, a beloved
brother and faithful minister, and our companion in the
Lord, make known to you : whom I have sent to you for
this, that he may know how it is with you, and may
comfort your hearts ; with Onesimos, the faithful and
beloved brother who is of you. These will make you
know what concernetli us. Aristarchos, a captive with
me, asketh for your peace, and Markos, the nephew ^ of
Bar Naba, regarding whom you are directed, that if he
come to you, receive him, and Jeshu who is called Jus-
tos : these are of the circumcision, and these only have
helped me in the kingdom of Aloha, and these have been
a consolation to me. Epaphra, who is of you, asketh
for your peace ; a servant of the Meshiha, who is always
labouring on your behalf in prayer, that you may stand
perfect and complete in all the will of Aloha. For I
testify of him that he hath a great zeal for you and for
those in Laodikia and in Iropolis. Lukos our beloved
physician, and Dima, ask for your peace. Ask the peace
of the brethren who are in Laodikia, and of Nymfa, and
of the church which is in his house. And when this
epistle shall have been read to you, cause it also to be
read in the church of the Laodikoyee ; and that which is
written from the Laodikoyee, read you it. And say to
^ R. IMadak, asp?rsit. ^ Bar-dodfh, "uncle's son."
TO THE KULOSOYEE. 343
Arkipos, Be vigilant in the ministry which thou hast
received in our Lord, that thou fulfil it.
This salutation ^ with the hand of me, Paulos. Re-
member my bonds. Grace be with you. Amen.
Finished is the Epistle to the Kulosoyee, which was
written from Ruma, and sent by the hands of
Tykikos.
* Shaloma.
THE
FIRST EPISTLE OE PAULOS TO THE
THESALONIKOYEE.
I.
Paitlos, and Sylvanos, and Timotheos, to the church of
the Thesalonikoyee which (is) in Aloha the Father, and
in our Lord Jeshu Meshiha. Grace be with you and
peace. We give thanks to Aloha at all time for you all,
and are mindful of you in our prayers constantly, and
remember before Aloha the Father the works of your
faith, and the labour of your love, and the perseverance
of your hope, which is in our Lord Jeshu Meshiha.
For we know your election, my brethren, beloved of
Aloha, because our preaching was not in words only with
you, but with power, and with the Spirit of Holiness, and
with the persuasion of truth. Also you know how we
were among you, on account of you ; and you became
imitators of us and of our Lord, and you received the
word in great affliction, and with the joy of the Spirit of
Holiness, and became an example to all the believers who
are in Makedunia and in Akaia. For from you was
made to be heard the word of our Lord, not only in Ma-
kedunia and in Akaia, but in every place your faith
which is in Aloha was made to be heard, so that we have
no need to say of you any thing. For they learned what
an entrance we had unto you, and how you turned to
Aioha, from the fear of idols, to worship Aloha the living
and the true ; awaiting his Son from heaven, Jeshu him-
FIRST EPISTLE TO THE THESALONIKOYEE. 345
self, whom he raised from amoug the dead, and who
deHvered us from the wrath that cometh.
And you know, my brethren, that our entrance unto
you was not in vain, but having suffered before and been
shamefully treated, as you know, in Philipos, and then
(even) in great conflict we spoke with you with the con-
fidence of our God the gospel of the Meshiha. For our
exhortation was not from deceit, nor from uncieanness,
nor from guile ; but as approved of Aloha to be intrusted
with his gospel, so speaking as not to please men, but
Aloha who tricth our hearts. For never have we used
flattering speech, as you know, nor for an occasion of
covetousness, Aloha witnesseth. Neither have we sought
glory from men, either from you or from others, though
we could have been honoured ones, as the apostles of the
Meshiha ; but we were humble among you, and, as a
nurse who loveth her children, so also we loved, and
were desirous to impart to you, not only the gospel
of Aloha, but .also our life, because we loved you. Re-
member, therefore, my brethren, how we laboured and
toiled in the work of our hands by night and by day,
that we might not be a burden on one of you. You wit-
ness and Aloha, how we preached to you the gospel of
Aloha, purely and justly, and were without blame with all
the faithful. As you know how every one of you, as a
father his children, we exhorted, and spoke with your
hearts ; and (now) we testify to you how you should
walk worthy of Aloha himself who hath called you to his
kingdom and to his glory.
II.
Wherefore we also give thanks constantly unto
Aloha, that the word of Aloha which you received from
U3, was not as the word of man (that) you received (it),
but, as it is truly, the word of Aloha, which in operation
346 FIRST EPISTLE OF PAULOS
worketh (alike) in you and in all them who believe. But
you, my brethren, have become like the churches of
Aloha which are in Jihud, who are in Jeshu Meshiha,
because you likewise sufiFer^ from your fellow-country-
men,2 as they also from the Jihudoyee ; who kiUed our
Lord Jeshu Meshiha, and the prophets who were of them,
and ourselves have persecuted, and Aloha have not
pleased, and have acted adversely to all men ; who forbid
us to speak with the Gentiles that they might be saved ;
to fill up their sins for all time : but upon them cometh
the wrath unto the end !
III.
But we, my brethren, having been bereaved-ones of
you the time of an hour, as to our presence,^ but not in
our heart, have been the more solicitous to see your
faces with great love, and have wished to come to you,
(even) I, Paulos, one time and two ; but Satana hindered
me. For what is our hope and our joy, and the crown
of our glorying, but you, before our Lord Jeshu at his
coming? For you are our glory and our joy. And be-
cause we could not endure, we were willing to be left at
Athinos alone, and to send to you Timotheos our brother,
a minister of Aloha and our helper in the gospel of the
Meshiha, to fortify you, and inquire of you concerning
your faith, that none of you should be slain through
these afflictions ; for you know that to this we are set.
For while also we were with you, we foretold you that
we were to be afflicted, as you know that it hath been.
On account of this also, I, not enduring until I had sent to
know your faith, lest the tempter should tempt you, and
we should have laboured in vain ; but now when Timo-
theos came to us from among you, and gave us intelli-
gence of your faith and of your love, and that you have
^ Bear, sustain. 2 g^^^g ^f y^^^ ^^-^^^^ 3 j^^ ^^^ ^^^^^^
TO THE THESALONIKOYEE. 347
a good remembrance of us in every season, and desire to
see us as we also (to see) you ; on this account we were
comforted in you, my brethren, in all our anxieties and
our afflictions because of your faith. And now we live,
if you are established in our Lord. For what thanks-
giving can we render on account of you to Aloha, over
all the joy with which we rejoice on your behalf, unless
before Aloha we supplicate exceedingly by night and by
day to see your faces, and to perfect what is wanting to
your faith ? But Aloha himself, the Father of our Lord
Jeshu Meshiha, will make straight our way to you, and
he will cause your love to increase to one another, and to
every man, even as we love you ; and will establish your
hearts without blame in hohness, before Aloha our
Father, at the advent of our Lord Jeshu Meshiha with all
his saints.
IV.
Hence then, my brethren, we pray of you, and beseech
of you by our Lord Jeshu, that as you have received of us
how it behoveth you to walk and to please Aloha, the
more to increase. For you know those precepts we gave
to you in our Lord Jeshu Meshiha. For this is the will
of Aloha, your sanctification ; and that you be distant
from all fornication ; and that every man of you know to
possess his vessel in sanctification and in honour, and not
in the passions of concupiscence, as the rest of the Gen-
tiles who know not Aloha. And that you dare not
transgress, and defraud the one man his brother in this
matter, because our Lord is the avenger of all these, as
we have also before told you and testified. For Aloha
hath not called us to uncleanness, but unto sanctification.
Therefore, whoever despiseth, not man he despiseth, but
Aloha, who hath ingiven you his Holy Spirit.^
* Da-yahab becun.
348 FIRST EPISTLE OF PAULOS
But concerning the love of the brethren, you need not
(that I) write to you ; for you yourselves are taught of
Aloha to love one another. And so do you to all the
brethren who are in all Makedunia ; but I beseech of you,
my brethren, to excel [therein]. And study to be quiet,
and be occupied with your own employments, and work
with your hands, as we have admonished you ; that you
may walk becomingly towards the outward-ones, and of
man you may not need.
V. *
But I wish you to know, my brethren, that for those
wto are asleep you should not have sorrow, as the rest of
men, who have no hope. For if we believe that Jeshu
died and arose, so also Aloha those who have slept in
Jeshu will bring with him. But this we say to you
by the word of our Lord, that we who [may be] remain-
ing at the coming of our Lord, [we] who [then may]
live, will not precede those who have slept. For our
Lord himself with the mandate, and with the voice of the
chief of angels, and with the trumpet of Aloha, will come
down from heaven, and the dead who are in the Meshiha
will arise first ; and then we who remaining [may be]
alive, shall be rapt with them together in clouds, to the
meeting of our Lord in the expanse ; ^ and so always
with our Lord shall we be. Wherefore comfort one
another with these words.
But of the times and the seasons, my brethren, you
need not that I write to you ; for you truly know that
the day of our Lord as a thief in the night so cometb.
While they shall be saying, Peace and tranquillity, then
unawares will destruction arise against them, as distress
upon the child -bearer, and they shall not escape. But
Or, in heaven, as aar, arip, may be understood. Compare
SCHLEUSNER, Sub VOC€, No. 2.
TO THE THESALONIKOYEE. 349
you, my brethren, are not in darkness, that that day as
a thief should overtake you. For all of you are sons
of light, and sons of the day ; and are not sons of the
night, nor sons of darkness. Sleep we not, therefore, as
the rest ; but be wakeful and sober. For they who sleep,
in the night sleep ; and they who are drunken, in the
night are drunken. But we who are sons of the day
must be wakeful in our minds, and wear the mail-coat^
of faith and of love, and put on the helmet of the hope
of salvation. For Aloha hath not appointed us to wrath,
but to the possession of salvation in our Lord Jeshu
Meshiha, who died on our behalf, that, whether we wake
or sleep, together with him we may live. Wherefore
comfort one another, and edify one another, as also
you do.
VI.
But I entreat of you, my brethren, to know them who
labour among you, and stand before your faces teaching
you, that they be esteemed by you in abundant love ;
and on account of their work be at peace with them.
And I entreat of you, my brethren, (to) admonish the
offenders, and encourage the little of soul, and bear the
burden of the weak, and prolong your spirit toward every
man. And beware, lest any of you evil render for evil ;
but always follow after (those things which are) good
(pi.) toward one another, and toward every man. Be
joyful always, and pray without ceasing, and in every
thing give thanks ; for this is the Mill of Aloha in Jeshu
Meshiha concerning you. The Spirit quench not. Pro-
phecy do not despise. Prove every thing, and what is
good retain. And from every evil thing ^ flee. But the
God of peace himself will sanctify perfectly all of you ;
* Sheryono. Ileb. Shiryon. ' Or, aflair, business.
350 FIRST EPISTLE TO THE THESALONIKOYEE.
and your whole spirit, and your soul, and your body will
he keep without fault, to the coming of our Lord Jeshu
Meshiha. Faithful is he who hath called you, who himself
will do it ! My brethren, pray for us. Ask the peace of
all our brethren, with the holy kiss. I adjure you, by
our Lord, that this epistle be read to all the holy brethren.
The grace of our Lord Jeshu Meshiha be with you.
Amen.
Finished is the First Epistle to the Thesalonikoyee, which
was written from Athines, and sent by the hands of
Timotheos.
THE
SECOND EPISTLE OE PAULOS TO THE
THESALONIKOYEE.
Paulos, and Sylvanos, and Timotlieos, to the church
of the Thesalonikoyee, which is in Aloha our Father, and
our Lord Jeshu Meshiha. Grace be with you, and peace,
from Aloha our Father, and from our Lord Jeshu Me-
shiha. To give thanks we owe to Aloha at all time on
behalf of you, my brethren, as it is proper ; because your
faith greatly increaseth, and the love of you all, of every
man toward his neighbour, enlargeth ; as that we also
boast of you in the churches of Aloha, of your faith and
of your patience, in all your persecution and your afflic-
tion which you endure ; for a demonstration of the just
judgment of Aloha, that you may be [seen to be] worthy
of his kingdom, for the sake of which you suffer ; and
whether it is (not) righteous to render afflictions to them
who afflict you. And you who are afflicted will he save ^
with us, at the revelation of our Lord Jeshu Meshiha
from heaven, with the host ^ of his angels, when he exe-
cuteth the punishment, with burning of fire, on them who
have not known Aloha, and on them who have not
acknowledged the gospel of our Lord Jeshu Meshiha.
For these in the judgment will be punished (with) the
perdition of eternity, from the presence of our Lord, and
from the glory of his power ; when he cometh to be glo-
rified in his saints, and to show his wonders in his faith-
^ Or, make alive. ^ Or, force ; chailo, " powerful array."
352 SECOND EPISTLE OF PAU LOS
ful ones, that our testimony that was concerning you may
be believed in that day. On account of this at all time
pray we for you, that Aloha may make you meet for your
calling, and complete in you all the will of good (things),
and the operations of faith with power ; that the name of
our Lord Jeshu Meshiha may be glorified in you, and you
also in him, according to the grace of Aloha and our Lord
Jeshu Meshiha.
But we beseech of you, my brethren, as it regards the
coming of our Lord Jeshu Meshiha, and our assemblage
with him, that you be not soon moved in your minds, nor
perturbed, nor by word, nor by spirit, nor by letter,
which (may be) as (if it were) from us, that. Behold, the
day of our Lord cometh ! Let no one deceive you by
any one of the methods,^ because unless there shall come
first the rebellion,'^ and there be revealed the man of sin,
the son of perdition ; He who is the adversary, and is
exalted over all who is called God and Venerable ; so
that also in the temple of Aloha as Aloha he will sit,
and will make manifest of himself as that he is Aloha.
Do you not remember, that, when I was with you, these
I told you ? And now you know what [withjholdeth,
that he may be revealed in his time. For the mystery of
iniquity already beginneth to be effective ; only if that
which now holdeth be taken from the midst, then will be
revealed that evil one, whom our Lord Jeshu will con-
sume by the spirit of his mouth, and will abolish by the
revelation of his advent. For the coming of that (wicked
one) is the working of Satana, with all power, and (with)
signs and false miracles, and with all unrighteous decep-
tion which is done in them who perish, because they have
not received the love of the truth by which they might
have been saved. Wherefore Aloha will send them the
' Or, schemes. * Mardidho.
TO THE THESALONTKOYEE. 353
working of deception, that they will beHcve the he, and
all of them will be judged who have not believed in the
truth, but have had pleasure in unrighteousness.
But we are bound to give thanks unto Aloha at all
time for you, our brethren, beloved in our Lord, because
Aloha hath chosen you from the beginnino- unto salva-
tion, by sanctification of the Spirit, and by the belief of
the truth. For unto these Aloha called you by our
preaching, that you should be the glory of our Lord
Jeshu Meshiha. Wherefore, my brethren, stand fast, and
persevere in the precepts ^ which you have been taught,
whether by word, or by our epistle. But our Lord Jeshu
Meshiha himself, and Aloha our Father, wlio hath loved
us, and given us everlasting consolation,^ and a good
hope through grace, will comfort your hearts, and estab-
lish in eveiy word and in every work of good.
Henceforth, my brethren, pray for us, that the word of
our Lord may run and be glorified in every place, as
among you. And that we may be delivered from wicked
men and perverse ; for every man hath not faith. But
the Lord is faithful, who will keep you and deliver you
from evil. But we confide concerning you in our Lord,
that what we have commanded you, you have done, and
also are doing. And our Lord will direct your hearts to
the love of Aloha, and to the patience of tlie Meshiha.
But we command you, my brethren, iu the name of
our Lord Jeshu Meshiha, tliat you remove from every
brother who walketh wickedly, and not according to the
precepts which he hath received from us. For you know
how it behoveth to imitate us who walked not wickedly
among you. Neither did we eat bread for nothing froui
any one of you ; but with labour and weariness by nigiit
and by day we wrought, that upon no one of you we
5 Bepiikdonee. * Or, the consolation of eternity.
354 SECOND EPISTLE TO THE THESALOXIKOYEE.
might be burdensome. Not because we had not power,
but because in ourselves we would give you an example,
that you may imitate us. For while we were with you,
this we commanded you, that every one who willeth not
to work, neither should he eat. For we hear that there
are some among you who walk wickedly, and nothing
work, unless vain things. But these we command, and
entreat of them by our Lord Jeshu Meshiha, that with
quietness they work, and eat their (own) bread. But
you, my brethren, be not weary in doing what is good.
And if any man hearken not to these our words in the
epistle, let this be separate from you, and be not mixed
with him, that he be shamed. Yet, not as an enemy
hold him, but admonish him as a brother. But the Lord
of peace himself will give you peace always, in every
thing. Our Lord be with you all.
Salutation,^ by the writing of my hand, I, Paulos,
have written ; which is the sign in all my epistles, so I
write.
The grace of Jeshu Meshiha be with you all, my
brethren. Amen.
Finished is the Second Epistle to the Thesalonikoyee,
which was written from Laodikia of Pisidia, and sent
by the hands of Tykikos.
^ Shaloma.
THE
FIRST EPISTLE TO TDIOTHEOS.
I.
Paulos, an apostle of Jeshu Meshilia, by the com-
mandment of Aloha our Saviour, and of Jeshu Meshiha
our hope ; to Timotheos, my true sou in the faith : grace
and mercy and peace from Aloha our Father and Jeshu
Meshiha our Lord.
I requested of thee, when I would go into Makedunia,
to remain at Ephesos, and instruct certain men that they
teach not various doctrines, nor throw themselves (away)
upon stories and tales of generations which have no end,^
(but) which rather subserve contentions, and not edifica-
tion in the faith of Aloha. But the end ^ of the com-
mandment is love, from a pure heart, and from a good
conscience, and from genuine faith. And from them
that have erred, and have declined to vain words, seeking
to become teachers of the law, while they understand
not what they speak, nor that concerning which they
contend. But we know that the law is good, if a man
according to the law ^ converse in it ; knowing that
against the righteous the law is not set, but against the
evil, and rebels, and the wicked, and sinners, and the
dishonest, and those who are not pure, and those who
strike their fathers, and those who strike their mothers,
and murderers, and fornicators, and hers with men, and
^ Soko, " design or scope." - Or, as of the law.
35G FIRST EPISTLE OF PAULOS
stealers of the free, and liars, and doers against an oath,
and whatever (else) is opposed to the healthful doctrine
of the gospel of the glory of the blessed Aloha, with
which I have been intrusted. And I thank him who
hath empowered me, our Lord Jeshu Meshiha, who ac-
counted me faithful, and constituted me his minister ;
me, who before was a blasphemer, and a persecutor, and
injurious ; but I received mercy, because while ignorant I
did it, without faith. But in me hath abounded the grace
of our Lord, and faith and love which are in Jeshu Me-
shiha. Faithful is the word, and worthy of reception,
that Jeshu the Meshiha came into the world to save sin-
ners, of whom I am first. But for this he had compas-
sion upon me, that in me first Jeshu Meshiha might
show all long-suifering, as an exhibition^ for them who
should believe in him unto everlasting life. But to the
King who is eternal, incorruptible, and unseen, who
is one Aloha, be honour and glory for ever and ever.
Amen.
This commandment I commit to thee, my son Timo-
theos, according to the early ^ prophecies which were
concerning thee, that thou mayest war through them
this good warfare with faith and with a good conscience.
For those who this have put away from them of faith
have been emptied ; as Hymeneos and Alexandros, whom
I have delivered to Satana, that they may not blaspheme.
IT.
I REQUIRE^ then from thee, that, before every thing,
supplication be offered to Aloha, and prayer and inter-
cession and thanksgiving for all men ; for kings and
princes,^ that an habitation quiet and tranquil we may
inhabit in all the fear of Aloha and purity. For this is
^ Or, si^ectacle. * Or, first.
* Boeno, " I request, entreat." ^ Or, great ones, rurbonp"
TO TIMOTHEOS. 357
good and acceptable before Aloha our Saviour ; who
willeth that all men should be saved, and turn to the
knowledge of the truth. For one is Aloha, and one is
the Mediator of Aloha and of men ; the man Jeshu Me-
shiha, who gave himself a ransom for every man ; a tes-
timony which Cometh in its time, of which I am consti-
tuted an herald and an apostle, — I say the truth and lie
not, — to be a teacher of the nations in the faith of the
truth. I wish then for men to pray in every place, uplift-
ing their hands purely and without wrath and without dis-
putations. So also let w^omen with decorous simplicity
of apparel, with modesty and with chastity, adorn them-
selves, not with braidings, and with gold, and with
pearls, and with fine vestments, but with good works, as
becometh women who profess the fear of Aloha. Let
the wife in quietude learn with all submission : for unto
the wife to teach ^ 1 permit not, neither to be authorita-
tive ^ over the husband, but to be in quietude. For
Adam was formed first, then Hava ; and Adam was not
deceived, but the wife was deceived, and transgressed the
commandment. But she is saved by her children, if
they continue in faith, and in love, and in sanctitication,
and in chastity.
III.
This saying is faithful, that if a man desire the pres-
byterate,^ a good work he desiretli. But it behoveth
that a presbyter be as that blame be not found in him ;
and that he be the husband of one wife ; (a man) who
is of a vigilant mind, chaste, and orderly, and a lover of
guests, and instructful ; and not a transgressor over wine,
nor (one) whose hand hastens to strike ; but he is to be
gentle and not contentious, nor a lover of money ; and
" Lnmlophti, to dopnatize. *" Or, daiing.
'■' Kashishuiho.
358 FIRST EPISTLE OF PAULOS
(one who) ruleth his house well, holding his children in
subjection with all purity. For if his own house he
know not to rule well, how is he able to rule the church
of Aloha ? Neither shall his discipleship be recent, lest
he be hfted up, and fall into the judgment of Satana.
But it is needful that he have also a good testimony from
those without, that he may not fall into reproach, and
into the net of Satana.
And also the ministers ^ must be pure, not speaking
doubly, not inchned to much wine, nor shall they love
unclean gains. But they shall hold the mystery of the
faith with a pure conscience. And these are to be proved
first, and then to minister, being without blame.
Thus also must the woman be chaste, and they shall
be vigilant (in their) minds, and faithful in every
thing ; and they shall not be accusers. The ministers ^
shall be (of them) severally who have one wife, and
shall rule each his children and his household well. For
they who minister well, a good degree acquire for them-
selves, and much openness of face in the faith of Jeshu
Meshiha.
These I write to thee, hoping soon to come to thee ;
but if I should delay, that thou mavest know how to con-
verse in the house of Aloha, which is the church of
Aloha the Living, the column and foundation of the
truth. And truly great is this mystery of righteousness,^
which was revealed in the flesh, and justified by the Spi-
rit, and seen of angels, and preached among the peoples,
and beheved in the world, and taken up into glory.
But the Spirit distinctly saith, that in the last times
some will remove from the faith, and will go after de-
ceiving spirits, and after doctrines of demons. These,
with a false appearance, will deceive, speaking a lie, and
seared in their conscience, and prohibiting to marry, and
^ M''shamshonce. ^ Kinutho.
TO TIMOTHEOS. 359
abstaining from meats, which Aloha created to be used
with thanksgiving by them who believe and know the
truth ; because every creature of Aloha is good, and
nothing to be abominated, if with thanksgiving it be
received ; for it is sanctified by the word of Aloha, and
by prayer. These if thou shalt teach thy brethren, a
good minister wilt thou be of Jeshu Meshiha, while thou
wilt be enlarged with words of faith and of the good
doctrine which thou hast learned. But from the foolish
stories of old women abstain ; and exercise thy soul in
righteousness. For the exercise of the body a little time
profiteth ; but righteousness in every thing profiteth, and
hath the promise of the life of this time, and of the
future.
IV.
Faithful is the saying and worthy is it of receptiou :
for on this account we labour and are reproached, because
we hope in Aloha the Living, who is the Saviour of all
men, and especially of the believers. These teach and
command. And let no man despise thy youth ; but be
an example to the believers in word, and in conduct, and
in charity, and in faith, and in purity. Till I come be
dihgent in reading, and in prayer, and in teaching. Neg-
lect not the gift that is in thee, which was given thee
with prophecy, and the hand-laying^ of the presbytery.
In these meditate, and in them be, that it may be known
to every man that thou goest onward. And take heed to
thyself, and to thy doctrine, and persevere in them ; for
while these thou doest, thyself wilt thou save, and them
who hear thee.
An elder do not reprimand, but persuade him as a
father, and those who are young as thy brethren, and
the elderly women as mothers, and those who are young
^ Sim -y ado.
3C0 FIRST EPISTLE OF PAULOS
as thy sisters, with all purity. The widows honour,
them who are widows in truth. And if there be a widow
who hath children, or children's children, let them learn
first to do justly for their families, and to repay the debts
(owing) to their parents ; for this is acceptable before
Aloha. But she who is truly a widow and solitary (is
one) whose hope is in Aloha, and who perse vereth in
prayer and in supplication by night and by day. But
she who serveth pleasure is dead while she liveth. These
things prescribe to them, that they be without blame.
For if a man hath not care of them who are his own,
and especially of them who are children of the house-
hold of faith, he hath denied the faith, and is worse
than those who believe not. Elect, then, the widow
who is not less than sixty years, who hath had one
husband, and who hath the testimony of good works :
if she have brought up children, if she have received
guests, if she have washed the feet of the saints,
if she have cheered the afflicted, if she have walked in
every gracious work. But from the widows who are
young, withhold (the election) ; for these become schis-
matical * against the Meshiha, and seek to marry, and
their condemnation is confirmed, because they have re-
jected their first fidehty. They also learn idleness, wan-
dering from house to house ; and not only idleness, but
also to multiply words, and to follow vain (pursuits), and
to speak things which they ought not. I will therefore
that those who are young should marry, and bear children,
and conduct their households, and not give to the adver-
sary any occasion to revile. For already have some
begun to turn aside after Safcana.
If any beheving man or beheving woman have widows,
let them support them, that they may not be burden-
* Metstarin, partic. Ethpa. of Tsero, Scidit, dilaceravit.
TO TIMOTHEOS. 3G1
some on the cliurcli, that they who are widows indeed
may have suflScient.
Those presbyters who well conduct themselves^ shall
be worthy of double honour, especially they who labour
in the word and in doctrine. For the scripture saith,
Thou shalt not muzzle the ox in the treading out ; and,
Worthy is the labourer of his hire.
Against a presbyter an accusation receive not, except
on the mouth of two or three witnesses.
Those who sin before all men reprove, that the rest
may be afraid.
I attest thee before Aloha and our Lord Jeshu Me-
shiha and his elect angels, that thou keep these, (pre-
cepts,) and let not thy mind be pre-occupied by any
thing, and do nothing with acceptance of persons.
The hand suddenly on any man lay not, neither parti-
cipate in others' sins. Keep thyself in purity. And
henceforth water drink not, but wine a little drink,
on account of thy stomach, and on account of thy
constant infirmities.
There are men whose sins are known, and they pre-
cede them to the place of judgment ; and there are
whose (sins) go after them. So also good men are
known ; and those who are otherwise cannot be hid.
Let those who are under the yoke of servitude hold
their masters in all honour, that the name of Aloha and
his doctrine be not blasphemed. But let not those who
have believing masters slight them, because they are their
brethren ; but serve them the more, because they are
believers, and beloved who are refreshed by their minis-
try. These tilings teach and require of them. Ijut if
^ D'shaphir methdabnn.
R
362 FIRST EPISTLE OF PAULOS
there be a man who teacheth other doctrine, and who
accedeth not to the healthful words of our Lord Jeshu
Meshiha, and to the doctrine of the fear of Aloha, this
(is one) who extolleth himself while knowing nothing,
hut is infirm with disputation and questioning of words,
from which are envy, and contention, and evil speaking,
and supposition in the evil mind,^ and conflicts of men
whose minds are corrupt and deprived of the truth, and
who consider that gain is the fear of Aloha. But thou,
remove thyself from them. For our gain is great which
is the fear of Aloha, with the use of our sufficiency.'
For nothing brought we into the world, and we know
that nothing we are able to take from it. Therefore
sufficient to us are food and raiment.^ But they who
will be rich fall into temptations and snares, and many
lusts which befool and injure, and which plunge men
into destruction and perdition. For the root of all evil
is the love of money ; and there are who have coveted it,
and from the faith have erred, and have made themselves
enter into many sorrows. But thou, 0 man of God,
from these things flee, and follow after righteousness,
and after equity, and after faith, and after charity, and
after patience, and after meekness. And contend in the
good agony of faith, and lay hold of the life which is
eternal, unto which thou art called, and hast confessed a
good confession before many witnesses.
VI.
I ATTEST thee before Aloha, who vivifieth all, and
Jeshu Meshiha, who witnessed before Pontius Pilatos the
good testimony, that thou keep (this) commandment with-
out spot and without blemish, until the manifestation of
our Lord Jeshu Meshiha, whom in his time will show
*^ Masom b'reyono hisho. ' Bachshachtho demesthan.
° Or, covering.
TO TIMOTHEOS. oG3
Aloha the blessed and only Strong One, the King of
kings, and Lord of lords ; he who only is incorruptible,
and (who) dwelleth in light which no man can approach ;
whom no man of men hath seen, nor is able to see : to
him be honour and power for ever and ever. Amen.
The rich of this world instruct, that they be not
uplifted in their minds, nor be trustful upon riches
which have no security, but upon Aloha the living, who
giveth to us all abundantly for our comfort ; and that
they perform good works, and become rich in well-
doings, and be ready to give and to communicate, and
lay for themselves a good foundation for that which is to
be, that they may lay hold on the true life.
0 Timothy, watch over that which is confided to thee,
and fly from vain words,^ and the turnings of false know-
ledge. For they who pursue it err from the faith.
Grace be with thee. Amen.
Finished is the First Epistle to Timotheos, which was
written from Laodikia.
^ B^noth kolee ser'iktho, vain voices.
R '2
THE
SECOND EPISTLE OE PAULOS TO
TIMOTHEOS.
I.
Paulos, an apostle of Jeshu Meshiha by the will of
Aloha, and on account of the promise of life which is in
Jeshu Meshiha, to Timotheos my beloved son : grace and
mercies and peace from Aloha our Father, and from our
Lord Jeshu Meshiha.
I thank Aloha, whom I serve from my fathers with a
pure conscience, that constantly I remember thee in my
prayers of the night and of the day ; and have longed to see
thee, being mindful of thy tears, that I may be filled with
joy : in remembrance of thee (and) of thy true faith which
dwelt first in the mother of thy mother Lois, and in thy
mother Eunika, and which, I am persuaded, (is) in thee
also. On account of this I put thee in mind to keep awake
the gift of Aloha, which is in thee by the laying on of my
hands. For Aloha hath not given to us the spirit of
fear, but of power and of love and of discipline.^
Wherefore be not thou ashamed of the testimony of our
Lord, nor of me his prisoner ; but sustain evil with the
gospel, through the power of Aloha, who hath saved us,
and called us with an holy calling ; not according to our
works, but according to his will, and that grace of his
^ Marathyonulho.
SECOND EPISTLE TO TIMOTHEOS. SC")
which was given to us in Jeshu Meshiha before the time
of the worlds, and is now revealed by the revelation of
our Saviour Jeshu Meshiha, who hath abolished death,
and hath demonstrated life and incorruption, through the
gospel, of which I am appointed an herald and an apostle
and a teacher of the nations : on account of which I
suffer these, and am not ashamed. I know in whom I
have believed, and am persuaded that there is power in
his hands my deposite to keep for me unto that day.
Let the outhne ^ of sound words be with thee, which
thou hast heard from me, with the faith and love
which are in Jeshu Meshiha : that good deposite keep
through the Spirit of Holiness who dwelleth in us.
Know this, that all those of Asia are turned from me, of
whom are Phygellos and Harmogenes. Our Lord give
mercies to the house of Onesiphoros, who many times
hath refreshed me, and of the chains of my bonds hath
not been ashamed. But when also he came to Ruma,
with diligence he sought me, and found me. Our Lord
grant that he may find mercies with our Lord in that
day : and how he ministered to me in Ephesos thou
especially knowest.
Thou therefore, my son, be strong in the grace of our
Lord Jeshu Meshiha. And those (doctrines) which thou
hast heard from me by many witnesses, them commit to
faithful men, who are also able to teach others. And
endure evils as a good soldier of Jeshu Meshiha.
IL
No man serveth as a soldier, and entanglcth himself
with the affairs of the world, that he might please him
who hath chosen him. And if one contendeth, he is not
^ Or, model : chauro, from c/ior, " to look at with attention, to
contemplate." Melee chlimotho may be rendered "healthy words,
or wholesome doctrines,"
36G SECOND EPISTLE OF PAULOS
crowned, unless according to his law he contend. It
becometh the husbandman who laboureth that he should
first eat of his fruits. Understand what I say to thee.
Our Lord give thee wisdom in all things.
Remember Jeshu Meshiha, that he arose from among
the dead, he who is of the seed of David, according to
my gospel ; for which I endure evils unto bonds, as an
evil-doer : but the word of Aloha is not bound. There-
fore I endure every thing on account of the elect, that
they also may find salvation in Jeshu Meshiha, with the
glory that is eternal.
Faithful is the word :
For if we be dead with him,
With him also we shall Hve ;
And if we endure,
We shall also reign with him ;
But, if we deny him.
He also will deny us !
And if we believe him not.
He in his faithfulness abideth ;
For deny himself he cannot.
Of these (truths) remind them, and testify before our
Lord, that they contend not with unprofitable words, to
the overturning of those who hear them. And be careful
to estabhsh thyself perfectly before Aloha, a workman
without shame, preaching rightly the word of truth.
From vain words which have no utility in them with-
draw; for they add greatly to the wickedness of those
who are occupied with them. And their words as an
eating cancer will lay hold upon many : but one of them
is Hymeneos, and another Philetos, who have erred from
the truth, saying, that the resurrection of the dead hath
been, and the faith of some overturning. But the true
foundation of Aloha standeth ; and it hath this signa-
ture : And the Lord knoweth them who are his. And,
TO TIMOTHEOS. 3G7
Let every one who invoketh the name of the Lord depart
from iniquity.
But in a great house there are not vessels of gold only
o: of silver, but also of wood, also of clay : of them
(some are) to honour, and of them (some) to dishonour.
If a man then purify himself from these, he will be a
pure vessel unto honour, fitted for the use of his Lord,
and prepared for every good work. From all the lusts
of youth escape ; and pursue ^ after righteousness, and
faith, and charity, and peace, with them who call upon
the Lord with a pure heart. From foolish controversies
which are without instruction withdraw ; for thou knowest
that they beget strifes.* But a servant of the Lord
oweth not to strive,^ but to be gentle towards every man,
and teaching, and long-suffering, that he may instruct
them who would contend against him with meekness, if
by any means Aloha may give them conversion, and they
may acknowledge the truth, and be mindful of them-
selves, and remove from the snare of Satana, by whom
they have been entrapped at his will.
But know this, that in the last days hard times will
come ; and men will be lovers of themselves, and lovers
of money, boastful, lofty, blasphemous, to their men
not obedient, deniers of grace, impious, calumniators,
subjected to lust, brutal, haters of the good, traitors,
impetuous,^ puffed up, lovers of lusts rather than the
love of Aloha ; having a form of the worship of Aloha,
but from the power of Aloha afar off : (them) who are
such put from thee. For of them are they who creep
into houses, and captivate women who are overladen with
sins, and led away by divers lusts ; who, in all time
learning, never to the knowledge of the truth are able to
come. But as Yonis and Yanbris stood against Musha,
3 Or, run after. " Fightings. ^ Fight.
* Or, hasty.
368 SECOND EPISTLE OF PAULOS
SO also these stand against the truth i men whose under-
standing is corrupted, and reprobate from the faith. But
they shall not come further, for their folly is known to
all men, as also of them it is known.
IIT.
But thou hast followed' my doctrine and my man-
ners, and my purpose, and my faith, and my prolonged-
ness of mind, and my charity, and my patience, and my
persecution, and my sufferings. And thou knowest what
things I endured in Antioch, and in Ikonion, and in
Lystra, what persecution I endured ; and out of all these
my Lord delivered me. But all they who will in the fear
of Aloha to live in Jeshu Meshiha, are persecuted. But
wicked men and seducers add to their wickedness,
deceiving, and being deceived. But abide thou in those
things that thou hast learned, and in which thou art
confirmed ; for thou knowest from whom thou hast
learned : and that from thy childhood thou hast learned
the holy writings, which are able to make thee wise to
salvation, through faith which is in Jeshu Meshiha.
IV.
For all scripture which from the Spirit is written, is
profitable for doctrine, and for rebuke, and for correction,
and for instruction ^ which is in righteousness : that the
man of God may be perfect unto every good work, and
completed.
I attest thee before Aloha, and our Lord Jeshu
Meshiha, who is to judge the living and the dead at the
revelation of his kingdom : preach the word, and stand
with diligence in season, and (that) which is not season ;
confute, and rebuke with all prolongedness of mind and
"^ Aih ethaith boihar. ^ Or, discipline.
TO TIMOTHEOS. 369
doctrine. For the time will come, when sound doctrine
they will not hear ; but according to their desires will
multiply to themselves teachers, in the itching of their
hearing. And from the truth they will turn away their
ear, but to fables will decline. But watch thou in every
thing, and endure evils, and work the work of an evan-
gehst, and thy ministry fulfil. But I am sacrificed, and
the time when I shall be dissolved cometh. The good
agony I have fought, and my running I have completed,
and my faith I have kept. And from now there is kept
for me the crown of righteousness, wdiich my Lord will
give me in that day, because he is a righteous judge ;
yet, not only to me, but to all them who love his mani-
festation.
V.
Be careful to come to me speedily; for Dema hath left
me, and hath loved this world, and is gone to Thcssa-
lonika ; Krispos to Galatia, Titos to Dalmatia ; Luka
only is with me. Take Markos and bring him with thee ;
for helpful to me is he in the ministry. But Tykikos
have I sent to Ephesos. The case (for) books which I
left at Troas with Karpos, when thou comest bring, and
the books, and especially the roll of parchments. Alex-
ander the brass-worker many evils hath showed me : our
Lord awardcth to him according to his deeds. But be
thou also aware of him, for he is much uplifted against
our words. In ihe first defence no man was with me,
but all of them left me. May this not be reckoned to
them ! But my Lord stood with me, that by me the
preaching might be fulfilled, and (that) all the Gentiles
might hear : and I was delivered from the mouth of the
lion. And my Lord will deliver me from every evil work,
and will save me into his kingdom, which is in heaven.
To Him be glory for ever and ever. Amen.
R 5
370 SECOND EPISTLE TO TIMOTHEOS.
Give salutation to Priskela, and to Akilos, and to the
house of Onesiphoros. Erastos remains at Kurinthos ;
but Trophimos I left ill in Miletos the city. Be careful
to come before winter. Ebulos and Pudis, and Linos,
and Klaudia, and all the brethren, ask for your peace.
Our Lord Jeshu Meshiha be with thy spirit. Grace be
with thee. Amen.
Finished is the Second Epistle to Timotheos, which was
written from Ruma.
THE
EPISTLE OF PAULOS TO TITOS.
I.
Paulos, a servant of Aloha, and apostle of Jesliu
Meshilia, for the faith of the chosen ones of Aloha, and
the knowledge of the truth which is in the fear of Aloha ;
unto the hope of eternal life, which Aloha the true coun-
selled before the times of the ages, and his word hath
revealed in his time by our preaching, which was confided
to me by the command of Aloha our Saviour : —
To Titos, my true son in the common faith. Grace
and peace from Aloha the Father and from our Lord
Jeshu Meshiha our Saviour.
For this I left thee in Kreta, that those things which
were wanting thou mayest rectify, and constitute presby-
ters in every city as I commanded thee. Him who is
without blame, and is ^ the husband of one wife, and
who hath believing children, who are not vicious nor
addicted to intemperance. For a presbyter is bound to
be without blame, as the steward of Aloha ; he shall not
be led by the will of self, nor be irascible, nor a trans-
gressor over wine, neither shall his hand be hasty to
strike, nor shall he be a lover of sordid gains. But he
shall be a lover of guests, and a lover of the good, and
be chaste, and equitable, and holy, and withholding him-
^ Or, Vavo, and hath been.
372 EPISTLE OF PAULOS
self from lusts ; and careful over the doctrine of the
•word of faith, that he may be able also to comfort by his
teaching the healthy, and to reprove those who are con-
tentious. For there are many who are not in subjection,
and whose words are vain, and make the minds of men
to err, especially those of the circumcision, those, whose
mouths it behoves to stop. Many houses they destroy,
and teach what they ought not, for the sake of filthy
gain. One of them, a prophet of their own, hath said,
The sons of Kreta are always liars, evil beasts, and lazy
bellies. And true is this testimony. Wherefore reprove
them severely, that they may be sound in the faith, nor
cast themselves to the fables of the Jihudoyee, and to the
mandates of men who hate the truth. For every thing
is pure to the pure ; but to those who are polluted and
unfaithful nothing is pure ; but their understanding and
their conscience are polluted. And they profess to know
Aloha, but in their works they deny him, and are abomi-
nable and disobedient, and reprobate to every good
work.
But speak thou that which becometh sound doctrine,
and teach. That the elders be watchful in their minds,
and be chaste and pure, and sound in the faith, and in
charity, and in patience. And so also the aged women,
that they be in behaviour what becometh the fear of
Aloha, and not slanderers, nor enslaved to much wine,
and that they teach good things ; making those who are
young modest, to love their husbands and their children,
and to be chaste and holy, well mindful of their houses,
and submissive to their husbands, that no man blaspheme
the word of Aloha. And of those who are young men,
likewise, require that they be chaste. But in every thing
show thyself the example in all good works, and in doc-
trine let there be with thee sound speech which is sincere
and incorrupt, and which no man will despise, that he
TO TITOS. 373
who risetli against us may be ashamed when he cannot
say any thing hateful against us.
Let servants to their masters be submissive in every
thing, and please them, not contradicting, nor pilfering ;
but let them show their good-trustiness ^ in every thing,
that they may adorn in every thing the doctrine of Aloha
our Saviour.
II.
For the all-saving grace of Aloha ^ hath appeared to
all men, and teacheth us to deny wickedness and the
lusts of the world, and to live in this world in purity,
and in rectitude, and in the fear of Aloha, while expect-
ing the blessed hope and the manifestation of the glory
of the great God and our Saviour Jeshu Meshiha j who
gave himself for us, to redeem us from all iniquity, and
to cleanse unto himself a new people,"^ who are zealous of
good works. These speak, and require,^ and maintain
with all authority, and no man shall despise thee.
Put them in mind that to princes and to powers they
are to hearken and to be obedient, and to be prepared
for every good work. And against no man to rail, nor
be contentious, but gentle, and in every thing to show
their benignity towards all men. For we also were afore-
time without understanding, and disobedient and erring,
and were subjected to various lusts ; and in malice, and
in envy we conversed, and were hateful, and also hating
one another.
But when appeared the goodness and mercy of Aloha
our Saviour, not by works of righteousness which we had
done, but by his own mercy he saved us, by the laving
of the birth which is afresh, by the renewing of the
Spirit of Holiness, which he shed upon us abundantly,
' Skararhun tobo. ^ Or, the grace of Aloha saving all.
^ Amo chadtho. ^ Or, exhort.
374 EPISTLE OF PAULOS TO TITOS.
by Jesliu Meshiha our Saviour ; that by his grace we
might be justified, and be made heirs according to the
hope of the nfe which is eternal.
Faithful is the word ; and in this I will that thou also
establish them, that they should be careful to perform
good works, they who have believed in Aloha. These
are good and profitable unto men.
But from foolish disputations, and from tales of gene-
alogies, and from contentions, and strifes of the sophree,^
withdraw; for profit is not in them, and they are vain.
From an heretical man, after one time and twice thou
hast admonished him, withdraw ; and know that he who
is such is perverse, and sinneth, and condemneth himself.
When I have sent to thee Artema, or Tykikos, be care-
ful to come to me at Nikopolis ; for there I have deter-
mined in my mind to winter. But concerning Zina the
sophra, and Apolo, be careful to provide them well, that
nothing may be wanting to them. And let those also
who are of us, learn to perform good works in things
which are necessary, that they may not be without fruits.
All they who are with me ask for thy peace. Ask for
the peace of all who love us in the faith. Grace be with
all of you. Amen.
Finished is the Epistle to Titos, which was written from
Nikopohs, and sent by Zina and Apolo.
® Scribes.
THE
EPISTLE TO PHILEMON.
Paulos, the bondman of Jesliu Meshiha, and the
brother Timotheos, to the beloved Philemon, our fellow-
labourer,^ and to our beloved Aphia, and to Arkipos our
fellow-labourer,^ and to the church which is in thy house.
Grace be with thee, and peace, from Aloha our Father,
and from our Lord Jeshu Meshiha.
I give thanks to Aloha at all time, and remember thee
in my prayers. Behold, from (the time) when I heard
of thy faith, and the love which thou hast to our Lord
Jeshu Meshiha, and to all the saints, (I have prayed) that
there may be communication of thy faith (in) yielding
fruits, in works and in the (manifestation of the) know-
ledge of all good which thou hast in Jeshu Meshiha. For
we have great joy and consolation, that by thy love the
bowels of the saints are refreshed. Wherefore I have
great confidence in the Meshiha to command thee those
acts which are righteous, but for love's sake entreating I
entreat of thee, I, Paulos, who am the aged as thou
knowest, but now also the bondman of Jeshu Meshiha.
And I entreat of thee for my son, whom I have begotten
in my bonds, Onesimos, who once was of no use to thee,
but (who will) now to thee, as also to me, be greatly useful ;
and I have sent him to thee. But thou, as (one) who is
my offspring, so receive him. For I would have retained
^ Or, the labourer who is with us.
376 EPISTLE TO THILEMON.
him with me, that he might have served me for thy sake
in the bonds of the gospel ; but without thy counsel I
was not willing to do any thing, that thy goodness might
not be as by constraint, but of thy will. But, perhaps,
for this he passed away for an hour, that thou mayest
hold him for ever; not henceforth as a servant, but as
more than a servant, a beloved brother of mine, and how
much more of thine, both in the flesh and in our Lord !
If then thou art with me a partaker, receive him as mine.
And if of any thing he hath deprived thee, or oweth, that
reckon unto me. I, Paulos, have written with my
hands, I will repay thee ; for I will not tell thee that
thou owest thyself to me. Yes, my brother, I will be
refreshed by thee in our Lord ; refresh my bowels in the
Meshiha. Because I am confident of thy hearing me, I
have written to thee, and I know that more than I have
asked thou wilt do. But at once also prepare me a house
of lodging, for I hope through your prayers I shall be
given to you. Epaphra, a captive with me in Jeshu
Meshiha, and Markos, and Aristarkos, and Dema, and
Luka, my helpers, ask for your peace. The grace of our
Lord Jeshu Meshiha be with your spirit, my brethren ,
Amen.
Finished is the Epistle to Philemon, which was written
from Ruma, and sent by the hand of Onesiraos.
THE
EPISTLE TO THE EBUOYEE.
I.
In manifold portions/ and in all manners, spake Aloha
with our fathers by the prophets from the first : but in
these last days he hath spoken with us by his Son ;
whom he constituted the heir of every thing, and by
whom he made the worlds ; who himself is the resplen-
dence of his glory, and the image of his Being, and
iipholdeth all (things) by the power of his word; and
he, in his (own) person, hath made purification of sins,
and hath sat down at the right hand of the Majesty on
high.^
And this (person) is altogether more excellent than the
angels, by so much as the name he hath inherited (is)
more excellent than theirs. For unto which one from
(among) the angels at any time said Aloha, Thou art my
Son ; I to-day have begotten thee ? And again, I will
be to him the Father, and he shall be to me the Son ?
But again, when bringing in the First-begotten into the
world, he said. Let all the angels of Aloha worship him.
But concerning the angels, thus hath he spoken : Who
hath made his angels spirit, and his ministers a flaming
fire. But concerning the Son he hath said. Thy throne.
Aloha, (is) for ever and ever, a right ^ sceptre (is) the
^ B^cull manon, in all portions. " Omnibus partibus, i. e.,
omnifariam, mu/tifariam.''^ — Schaff.
2 The Greatness in the high places. ^ Or, perfect, true.
378 THE EPISTLE
sceptre of thy kingdom. Thou hast loved righteousness,
and hast hated iniquity ; therefore Aloha thy God hath
anointed thee with the oil of exultation more (abun-
dantly) than thy fellows. And again. Thou in the begin-
ning hast laid the foundations of the earth, and the
heavens are the work of thy hands. They pass away,
but thou art enduring ; and all they as vestments shall
become old, and as a garment thou shalt fold them up,
they shall be changed ; but thou (shalt be) as Thou Art,
and thy years shall not fail.^ But to which from
(among) the angels hath he said at any time, Sit at my
right hand, until I put thine adversaries a footstool
beneath thy feet ? Are not all they spirits of ministra-
tion, who (are) sent forth in service on behalf of those
who are hereafter to inherit salvation ?
Therefore we are obUgated to be more exceedingly
heedful in what we have heard, that we fall not. For if
the word which was uttered by angels was confirmed,
and every one who heard it, and transgressed against it,
received a just retribution,^ how shall we escape if we
despise those (words) which themselves are our salvation ?
those [namely] which began by our Lord to be spoken,
and by them who from him heard them in us were con-
firmed, when Aloha witnessed concerning them by signs,
and by miracles, and by various powers, and by distri-
buted gifts ^ of the Spirit of HoKness, that were bestowed
according to his wHl.
II.
For it was not to the angels he subjected the world
which is future,"^ of which we discourse. But, as the
scripture testifieth and saith, What is man, that thou
^ Or, shall not complete. ^ ^ retribution in righteousness.
^ Distributions, or dividings.
" Olmodaihid, — Heb. Olam habo.
TO THE EBROYEE. 3/9
rememberedst him, and the Son of man, that thou didst
visit him? Thou didst humble him (to be) less than
the angels ; glory and honour hast thou placed upon
his head, and hast empowered him over the work of thy
hands, and every thing hast thou put in subjection
under his feet.
[Now] in this, that he subjected every thing to him,
he hath left nothing which he hath not subjected. Yet
hitherto we see not that every thing is subjected to him.
But him who was humbled to be less than the angels, we
see to be Jeshu himself, for the sake of the passion of
his death ; and glory and honour set upon his head ; for
He Aloha,^ in his grace, for every man hath tasted death !
For it was proper to him by whose hand are all, and
on account of whom all are, (and who) would lead many
sons to his glory, that the Prince ^ of their salvation by
sufferings should be perfected. For he who sanctified,
and they who are sanctified, are all from one : wherefore
he has not been ashamed to call them his brethren.
(As) when he saith, I will announce thy name unto my
brethren, and in the midst of the church I will praise
thee. And again, I will put my confidence in him. And
again. Behold me, and the sons whom thou hast given
me. Aloha.
III.
Forasmuch as the sons have been made to partici-
pate in flesh and blood, he also likewise was made a
partaker of these very things ; that by his death he
might abolish him who held the power of death, who is
Satana, and set loose them who in the fear of death had
been all their lives subjected to servitude. For not from
the angels he took,^ but from the seed of Abraham he
^ Hu ger Aloho. '^ Or, Head. ^ Men malakee nasah.
380 THE EPISTLE
took. Therefore it was right that in every thing he
should be rendered Uke unto his brethren, that he might
be compassionate, and a High Priest faithful in [things
pertaining] to Aloha, and become an expiation for the
sins of the people. For in this, that he hath suffered
and been tempted, he is able to help those who are
tempted.
AVherefore, my holy brethren, who have been called
with the calling that [is] from heaven, contemplate this
Apostle and High Priest of our confession, Jeshu
Meshiha ! who was faithful to him who made him, as
(was) Musha in all his house. For greater is the glory
of this (One) by far than (the glory) of Musha, even as the
honour of him who built the house is far greater than
[that of] his building. For every house by some man is
builded ; but He who built all [things] is Aloha. And
Musha, as a servant, was faithful in all his hoase, for the
testimony of those [things] that were to be announced
by him ; ^ but the Meshiha as the Son over his [own]
house : and his house are we, if, unto the end, we shall
hold fast our confidence,^ and the triumph ^ of his hope.
Therefore the Spirit of Holiness hath said. To-day if ye
will hear his voice, harden not your hearts unto the
angering of him, as (did) the embitterers,^ and as the
day of temptation in the desert, when your fathers
tempted me, and proved (and) saw my works forty years.
On which account I was wearied with that generation ;
and said, It is a people that doth err (in) their heart,
and that hath not knowu my ways. So that I sware in
my wrath, that they should not enter into my rest.
Beware, therefore, my brethren, lest there be in any
man among you an evil heart which believeth not, and
ye depart from Aloha the living. But examine yourselves
By his hand. ^ Retain our openness of faces.
^ The glorying. » Memarmaronee.
TO THE EBROYEE. 381
all the clays, until the day which is called that day,^
lest any one of you be hardened by the deceptiveness
of sin.
IV.
For we are made participators with "^ the Meshiha, if,
from the beginning and unto the end, in this very stand-
ing we steadfastly persist. As that it is said, To-day, if
ye will hear his voice,^ harden not your hearts to pro-
voke him. For who are they who heard and provoked
him ? Not all they who came out of Metsreen by the
hand of Musha. And with whom was he wearied forty
years, but with them who sinned, and whose bones fell
in the desert ? And of whom did he swear that they
should not enter into his rest, but of them who would
not be persuaded ? And we see that they were not able
to enter in, because they did not believe.
Let us fear, therefore, lest, while there is a confirmed
promise of an entrance into his rest, any one shall be
found among you remaining from entering in. For wt
have been evangelized as well as they : but the word
which they heard did not profit them, because not con-
tempered with faith in them who heard it. But we enter
into the rest, we (being of) those (who) have believed.
But as He hath said. So I sware in my wrath, that they
should not enter into my rest : for, behold, the works of
Aloha from the beginning of the world were. As he said
concerning the shabath, God rested on the seventh day
from all his works. Yet here again he saith. They shall
not enter into my rest. Therefore, because there was a
place ^ into which every one of them might have entered,
and they who had it announced first did not enter in,
" Yanmono, q. s. yanmo hono. "^ Or, are conjoined with.
^ Bath-Kolch, the sound of his voice.
^ Athro, a region.
382 THE EPISTLE
forasmuch as they would not be persuaded ; — moreover,
(as) another day he appointeth, after much time ; as
above it is written, that David hath said, To-day if his
voice ye will hear, harden not your hearts ; — but if
Jeshu-bar-Nun had established them in rest,^ he [would]
not have spoken afterwards of another day : — Therefore,
yet to enjoy a shabathism ^ is confirmed to the people of
Aloha. For he who is entered into his rest hath also
reposed himself from his works, as Aloha (did) from hi%
Let us, therefore, anxiously endeavour to enter into that
rest, that we fall not after the manner of those who were
not persuaded. For living is the Word of Aloha, and
all-acting, and more penetrating than a two-edged sword,^
and entereth to the separation of the soul and the spirit,
and of the joints, and of the marrow, and the bones, and
discern eth the reasonings and counsel of the heart.
Neither is there any creature that is concealed from
before him ; but every thing (is) naked and manifest
before his eyes, to whom they shall give account.^
V.
Therefore having such a great High Priest, Jeshu
Meshiha, the Son of Aloha, who hath ascended to hea-
ven, let us persevere in the confession of him. For we
have not an high priest who cannot suffer along with our
infirmity, but (one) who, [having been] tempted in every
thing as we, (was) separate from sin. Let us therefore
approach with confidence^ to the throne of his grace,
that we may receive mercy,^ and find grace for help in
^ Given them rest.
^ Lemashbothu. Inf. Aphel of shabath, Quievit ; celebravit diem
sahbatki.
^ The sword of two mouths.
D^leh yohbin pethgomo, to whom giving the answer.
With revealed eye. ^ Mercies.
TO THE EBROYEE. 383
the time of affliction. For every liigli priest wlio is from
among men, on the behalf of men, standeth over those
things Avhich are of Aloha, to offer oblation and sacrifices for
sins : and (is one) who can humble himself, and suffer with
those who know not and err, since he also himself with
infirmity is clothed. And on this account he is obligated
as on the behalf of the people, so (also) for himself, to
offer up for his sins. Yet no man to himself taketh the
honour, but he who is called by Aloha, as of Aharun.^
Thus also the Meshiha glorified not himself to be a High
Priest ; but He [invested him with that office] who said
to him. Thou art my Son, I to-day have begotten thee.
So, too, in another place he saitli, Thou art the Priest for
ever, after the likeness of Malki-Zedek.
When also with flesh he had been clothed, prayer and
supplication, with a powerful cry, and with tears, he
offered up unto Him who was able from death to revive
him, and was heard. And though he was the Son, yet
from the fear and the sufferings which he sustained he
learned obedience. And so was he perfected, and became
unto all them who obey him the Cause of eternal salva-
tion ; and was named by God, The High Priest after the
likeness of Malki-Zedek. But concerning this Malki-
Zedek himself, we have much discourse to utter, and
[which is] hard to explain, because ye are infirm in your
hearing.
VI.
For ye ought to be teachers, on account of the time
[occupied] by you in learning ; but now ye liave need
again to be taught tliose which are the first scriptures of
the beginning-words of Aloha ; and need have ye for
milk, and not for solid food. But every one whose food
" JMethkrcc men A/oJia akano d'Ahamn.
384 THE EPISTLE
is milk is not versed in the doctrine of righteousness,
because he is a babe. But for the perfect is sohd food ;
those, (namely,) who, because exercised, have trained
their senses to distinguish the good and the evil.
"Wlierefore let us leave the beginning of the word of the
Meshiha, and let us come unto perfection. Or why
again another foundation lay you for repentance from
dead works, and for faith which is in Aloha, and for the
doctrine of ablution,^ and of imposition of the hand,^
and for the resurrection from the place ^ of the dead, and
for the judgment which is eternal?^ If the Lord per-
mit, we will do this. But they who once unto baptism
have descended,^ and have tasted the gift which is from
heaven, and have received the Spirit of Holiness^ and
have tasted the good word of Aloha, and the power of
the world to come, (and) who again shall sin, cannot
® Compare chap. ix. 10 ; Exod. xxix. 4 ; Num. viii. 7 ; xix. 7.
^ Lev. iv. 4 ; xvi. 21 ; Num. xxvii. 18 ; Deut. xxxiv. 9.
"*■ House of the dead. Isaiah xxvi. 19 ; Ezek. xxxvii.
2 Dan. xii. 2.
' Honun d''chado zahan PmahrmiditJio nechathu. The Greek
reads, Tons apax photisthentas, " they who have been once enlight-
ened.'" The rendering of the Peschito here harmonizes with the
emblematical way of speaking of baptism, as the mysterion photis-
matos, "the sacrament o( illumination,^^ that prevailed in the ancient
church ; and to which an allusion is made so early as the middle of
the second century, in the Apology of Justin jMartyr. (Apol. i. cap.
80.) The epithet of "the illuminated" might have been applied to
the baptized, in primitive days, both because the administration of
the ordinance betokened a recognition, on the part of the church, of a
certain measure of divine knowledge in the candidate, as well as that
it was in itself a medium through which the believer had the
privilege of receiving more of the illuminating grace of the Holy
Spirit. Still we have no evidence that, in the tons photisthentas of
the Greek text, there was any specific allusion to baptism. In this
and the parallel place, in chap. x. 32, the Greek phrase plainly refers
to inward and spiritual illumination, — or, as it is expressed in the
explanatory terms of verse 20 of that chapter, the receiving the
knowledge of the truth.
TO THE EBROYEE. 385
again be renewed unto conversion, who would afresh
crucify and put to shame the Son of God. For the earth
that hath drunk the rain which hath come upon it many
times, and shall have brought forth the herb that is
useful for them on whose account it is cultured, receiveth
blessing from Aloha ; but that which shall produce
thorns and briers hath reprobation ; nor is it far from
the curse, but its end is burning. But we are persuaded
concerning you, my brethren, those things which are
good, and that draw nigh unto salvation, though thus we
speak. For not unrighteous is Aloha, that he should
forget your works and your charity which ye have mani-
fested in his name, who have ministered unto the saints,
and do minister. But we desire that every one of you
manifest the same diligence for the full completion of
your hope until the end ; and that it be not cut off from
you,^ but that ye be imitators of them who by fidelity
and patience ^ have become heirs of the promise.
For when to Abraham Aloha gave promise, because
there was no one greater than himself to swear by, he
sware by his own Self, and said. Blessing I will bless
thee, and multiplying I will multiply thee. And so he
waited patiently, and obtained the promise. For men
swear by one greater than themselves : and every contro-
versy which occurs among them hath a sure conclusion
in the oath. On this account Aloha, willing abundantly
to manifest to the heirs of the promise that his engage-
ment is changeless, hath bound it in an oath : that by
two things that are not changed, in which it cannot be
that Aloha should he, great consolation should be ours
who have fled unto him : and that we may retain the
hope that is promised to us, [and] which we have as an
anchor that holdeth our soul, that it may not be moved,
* Tethkatao lecun. [Katao, abscidit. Ethpaal, abscisans est.]
^ Prolongedness of spirit.
S
386 THE EPISTLE
and entereth within the veil, where Jeshu hath first
entered for us, and become the Priest for ever in the
hkeness of Malki-Zedek.
VII.
For this Malki-Zedek is king of Sholim, the priest of
Aloha the Most High. And he (it was who) met Abra-
ham when he returned from the slaughter of the kings,
and blessed him. And to him Abraham separated the
tenth from eveiy thing which he had with him. Now
his name, being expounded, (is,) the King of Righteous-
ness ; and again, Malek-Sholem, which is, King of peace :
whose father and mother were not written in the gene-
alogies ; neither the beginning of his days, nor the con-
clusion of his life ; but in the likeness (of that) of the
Son of Aloha standeth his priesthood for ever.
But see how great this (person was,) that Abraham,
head of the fathers, gave to him the tenths and the
choicest things. For they of the sons of Levi who have
received the priesthood, have a commandment of the law
to receive tenths from the people, they from their bre-
thren, they also from the loins of Abraham having
sprung. But he who is not written in their genealogies
took tithes from Abraham, and blessed him who had
received the promise. But, without controversy, he who
is less is blessed by one who is Greater than himself.
And here the sons of men who die receive the tithes ;
but there [it was] he concerning whom the scripture
testifieth that he liveth. And as one may say, by the
hand of Abraham, even Levi, he who taketh tithes, him-
self also is tithed. For he was yet in the loins of his
father when he met Malki-Zedek.
If, therefore. Perfection^ were to be through the
® Or, the consummation.
TO THE EBROYEE. 387
priesthood of the Levoyee, by which tlie law has been
put upon the people, why was there another Priest
required, who should arise in the resemblance of Malki-
Zedek ? For he had said, In the likeness of Aharun he
shall be. But as a change hath been made in the priest-
hood, so is there also a change made in the law. For he
concerning whom these things are said was born from
another tribe, from which no man hath ministered at the
altar. For it is manifest that from Jihuda arose our
Lord, from the tribe of whom Musha hath said nothing
concerning priesthood. And again : it is more fully
known by that which [Aloha] hath said. In the likeness
of Malki-Zedck ariseth another Priest ; who was made
not by the law of bodily commandments, but in the
power of a life which is indissoluble. For he testifieth
concerning him. Thou art a Priest for evermore according
to the likeness of Malki-Zedek.
VIII.
But the change which was made in the first institution
was on account of its powerlessness, and because profit
was not in it. For the law perfected nothing : but
instead of it a hope has entered which is more excel-
lent, (and) by which we are brought nigh unto Aloha.
And he hath confirmed it unto us in an oath. For
they were made priests without an oath ; but this [one]
with an oath : as he said unto him by the hand of David,
The Lord hath sworn and will not lie, that thou art
the Priest for ever in the likeness of ]\Ialki-Zedek. In
all this more excellent is the covenant of (which) Jcshu is
the sponsor.''' There were (moreover) many [high]
priests, because they were dying, and were not permitted
to remain. But because this (one) standcth for ever, his
' Arobo, Gr. i'yyvos.
s 2
388 THE EPISTLE
priesthood passeth not away. And he is able to save for
eternity them who approach by him unto Aloha ; for he
liveth through all time, and ofFereth up prayers on their
behalf. For such an High Priest as this was adequate
for us ; pure, and without evil, and without spot ; who
was separate from sins, and exalted higher than heaven.
With him there was no necessity daily, like the chief
of the priests, that first for his own sins he should offer
sacrifices, and then on behalf of the people : for this
[last] he did once when in himself he offered. For the
law constituted infirm men priests ; but the word of the
oath, which was subsequent to the law, (hath constituted)
THE Son perfect for evermore.
IX.
But the sum ^ of them all (is) — We have a High
Priest who hath sat down at the right hand of the throne
of the Majesty in heaven ; and who hath become a Minis-
ter of the holy place, and of the true tabernacle, which
Aloha hath framed, and not man. And every high priest
is appointed ^ to offer oblations and victims : hence it
was right that this one should also have that which he
might offer. But were he upon the earth, he would not
be a priest, because there were priests who offered obla-
tions as by the law ; they, (namely,) who minister at^
an emblem and shadow of those (things) that are in
heaven. As it was said unto Musha when he made the
tabernacle. See and make every thing according to the
pattern which was showed to thee in the mountain. But
now a ministry which is better than that hath Jeshu
Meshiha received, by so much as that covenant of which
^ Risho, the chief, Gr. K€(pd\aLov.
Or, standeth that he might offer.
^ Or, unto an emblem and shadow.
TO THE EBROYEE. 389
he is made the Mediator ^ is better, and was given with
better promises, than that. For if the first covenant had
been faultless, no place had there been for this second. For
reprehending them he saith. Behold, the days are coming,
saith the Lord, and I will complete with ^ the family of
the house of Israel, and with the family of the house of
Jihuda, THE NEW covenant : not as was that covenant
which I gave to their fathers in the day that I took them
by their hand, and led them from the land of Metsreen ;
because they did not persevere in my covenant, therefore
I have neglected them, saith the Lord. But this is the
covenant that I will give to the family of the house of
Israel after these days, saith the Lord : I will in-give my
law in their minds, and upon their hearts will I inscribe
it ; and I will be to them, even I, Aloha, and they shall
be unto me the people : and no man shall (have need to)
teach the son of his city, nor his brother, and say. Know
the Lord ; because all shall know me, from the least of
them to the eldest of them. And I will purify them
from their unrighteousness, and their sins again will I not
remember unto them. In that he said, The new, he
hath made the former old : and that which is antiquated,
and hath grown old, is nigh unto decay.
But in the first there were ordinances of ministry, and
a worldly^ sanctuary. For in the first tabernacle that
was made there were the candelabrum, and the table, and
the presence-bread;^ and this was called the Holy place.
But the interior tabernacle, that was within the second
veil, was called the Holy of Holies : in it were the
incense-vessel^ of gold, and the ark of the covenant,
which was altogether covered with gold ; and within it
were the golden urn, in which was the manna, and the
2 Metsoya, Gr. Meo-tVrjs. ^ Upon.
* Olmonoyo, secular ; mundana — Sciiaff. Gx. ko(Tixik6u.
* Bread effaces. ® The house of perfumes.
390 THE EPISTLE
rod of Aharun that budded, and the tablets of the cove-
nant : and above this the cherubim of glory overshadow-
ing the mercy-seat. But time there is not to speak upon
every one of these which were thus ordained.
Now, into the outer sanctuary at all times entered the
priests, and fulfilled their ofiices ; but into the tabernacle
which was within, one day in the year, alone, entered the
high priest, with that blood which he offered for himself
and the sins of the people. By this the Spirit of Holi-
ness made known that the way of the holies ^ was not yet
manifested, so long as^ was the standing of the first
tabernacle. And this was a figurative representation ^
for the time in which oblations and victims have been
offered ; — those which have not been able to perfect the
consciousness of him who offered them ; but (have con-
sisted) in meat and drink only, and in various kinds of
baptism, being institutions of the flesh appointed until
the time of settino; right.
But the Meshiha who hath come was a High Priest of
good things which he wrought out, and hath entered into
the great and perfect tabernacle (which was) not made
with hands, nor made from these creatures. Nor entered
he with the blood of goats and calves, but with the blood
of himself he entered once the holy place, and hath found
eternal redemption. For if the blood of goats and of calves,
and the dust of an heifer, sprinkled upon those who were
unclean, sanctifieth them for the purification of their flesh,
how much more then shall the blood of the Meshiha, who,
by the Eternal Spirit, himself hath off'ered without spot
unto Aloha, purify our conscience from dead works, to serve
' Urcho dakadishee : Gr. tuv ayicov 656u.
^ What time was the standing of the first, &c. " Or, parable.
TO THE EBROYEE. 391
the Aloha the Living ? For this was he made the Medi-
ator of the new covenant, that by his death he might
become the ransom for those who had transgressed against
the first covenant, (and) that they might receive the
promise, they, who are called unto the inheritance which
is eternal.
XL
For where a covenant ^ is, there is indicated the
DEATH of that which made it. For upon death only is
it confirmed ; because while he who made it lived there
is no value in it. AVlierefore neither the first without
blood was confirmed. For when every precept had been
enjoined by Musha to the whole people according to the
law, Musha took the blood of the heifer, and water, with
the scarlet wool, and hyssop, and sprinkled upon the
books and upon all the people, and said to them. This is
the blood of that covenant which is commanded by
Aloha. Also upon the tabernacle and upon all the vessels
of the service from it with blood he sprinkled. Because
every thing with blood was purified under the law ; and
without shedding of blood there is no remission.
For it was necessary that these which are a type of the
heavenlies, with (these) things should be purified ; but
the heavenlies themselves with sacrifices that are more
excellent than they. For not into the sanctuary made
with hands hath the Meshiha entered, which is an
emblem of the true one, but into heaven itself hath he
entered, that he might appear before the face of Aloha
for us. Nor [was it needful] that he should offer him-
self many times, as did the chief of the priests, entering
every year into the holy place with blood not his own ;
otherwise he would have been obligated many times to
^ Diathike.
392 THE EPISTLE
suffer from the beginning of the world. But now, in
the end of the world, once hath he offered himself, that
by his sacrifice he might abolish sin. And as it is or-
dained to the sons of men, that they must once die, and
after their death the judgment ; so also the Meshiha was
once offered, and in his (own) person sacrificed (for) the
sins of many; but the second time^ without sins he
appeareth for the salvation of them who expect him.
XII.
For there was in the law the shadow of good things
to come, not the subsistence of the very things ; there-
fore (though) every year the same sacrifices were offered,
they could never perfect those who offered them. For if
they had perfected, they would have ceased afterward
from the presentation of them ; because the conscience
of those who had been once purified by them would not
henceforth have been troubled by (such) sins. But in
those sacrifices their sins are brought to remembrance
every year. For it is impossible for the blood of bulls
and of goats to purify (from) sins. Wherefore when he
cometh into the world he saith. Sacrifices and oblations
thou hast not willed, but with a body hast thou clothed
me : and entire burnt-offerings for sins thou hast not
required. Then said I, Behold, I come ; in the sum ^ of
the books it is written concerning me, that I shall do thy
will, Aloha. Above* he said. Victims, and oblations,
and entire burnt-offerings for sin thou hast not willed ;
those which are offered in the law. And afterwards he
said. Behold, I come, that I may do thy will. Aloha.
In this he hath done away with the first, that he may
establish the second. For by this his will we are sancti-
- Or, two times : tarteen zabneen, Gr. e'/c Sevrepov,
3 Or, head, chief. ^ y^^^ above.
TO THE EBROYEE. 393
fied by the offering of the body of Jeshu Meshiha, which
was once.
For every high priest who stood and ministered every
day, offered the same sacrifices, which can never purify
(from) sins. But this [High Priest] one sacrifice hath
offered for sins, and hath sat down at the right hand of
Aloha for ever : waiting from henceforth until his ad-
versaries are set as a footstool beneath his feet. For by
one offering he hath perfected those who are sanctified
through him for ever.
XIII.
Now the witness unto us is the Spirit of Holiness,
when he saith, This is the covenant that I will give to
them from after those days, saith the Lord : I will give
my law in their minds, and upon their hearts will I in-
scribe it ; and their iniquity and their sins I will not
remember against them. But where there is re-
mission OF SINS, there is NOT REQUIRED AN OFFER-
ING FOR SINS.
We have, therefore, my brethren, confxdence ^ to enter ^
the holy place through the blood of Jeshu ; and a way
of life which he hath now made new to us through the
veil, which is his flesh ; and we have the High Priest
over the house of God. Let us, therefore, draw near
with a confirmed heart, and the full security of faith,
with our hearts sprinkled and cleansed from an evil con-
science, and our body washed with pure waters ; and let
us persevere in the confession of our hope, and not
swerve ; for faithful is He who hath promised us. And
let us consider one another ''' with incitement to charity
and good works. And let us not forsake our congrega-
tion, as is the custom with some ; but pray one with
' Openness of faces. ''' In the entrance of.
■ One in the other.
s 5
394 THE EPISTLE
another ; (and) so much the more as ye see that day to
be approaching.
XIV.
For if with his will any man shall sin after he hath
received the knowledge of the truth, there is not still a
victim to be offered for sins; but a fearful judgment to
come, and burning fire which devoureth the adversaries.
For if he who transgressed the law of Musha, upon the
mouth of two or three witnesses, without mercy died ;
how much greater punishment, think ye, shall he receive
who hath trampled upon the Son of Aloha, and hath
counted the blood of the covenant of him by which he
had been sanctified as that of every man, and hath in-
sulted the Spirit of grace ? We know him who hath
said. Retribution is mine, and I will repay : and again.
The Lord shall judge his people. How terrible ^ to fall
into the hands of Aloha the Living !
Be mindful, therefore, of the first days, those in which
ye received baptism ; and when ye sustained a great agony
of sufferings, with ignominy and afiliction ; and when ye
were made gazing-stocks, and were associated with men
who also endured these (things). And it afiiicted you on
account of them who were bound ; and the pillage of
your goods with joy ye sustained, as knowing that ye
have a possession in heaven, which is better, and passeth
not away. Destroy not, therefore, the confidence which
you have, for which there is a great reward. But pa-
tience is needed by you, that ye may do the will of Aloha,
and receive the promise. Because (yet) a little time,
and a very little, and He who cometh shall come, and
not be slow. But the just by the faith of me shall live ;
but if he become weary,^ my soul delighteth not in him.
^ Or, that fear (how) great of falling, &c.
Or, be cut off. i>tDp, abscidii, defecit, viribus defectus fuit.
Ethpa. Excissus fuit ; tadio offcctics fuit Schaff.
TO THE EBROYEE. 395
XV.
But we are not of the weariness ^ which bringeth ^
to perdition, but of the faith which maketh us to possess
our soul. Now faith is the persuasion concerning
things which are in hope, as if they were in reahty,"^ and
a revelation of those which are not seen. And for this
was the testimony concerning the elders.
For by faith we perceive that the worlds were ordained
by the word of Aloha, and (how) these (things) which
are seen were from those which are not seen.
By faith Habel offered a sacrifice which was far better
than that of Koen unto Aloha ; and because of it there
is respecting him a testimony that he was righteous ; and
Aloha gave witness concerning his oblation ; and on ac-
count thereof also while dead he is speaking.
Through faith Hanak was translated,'* and did not
taste death ; nor was he found, because Aloha had trans-
lated him : for before that he would translate him,
there was respecting him the testimony that he pleased
Aloha. But without faith it is not possible for man to
please Aloha ; for he who draweth near unto Aloha must
believe that he is, and that of those who seek him he
will be the rewarder.
By faith Nuch, when spoken with upon those things
which had not been seen, feared, and made him the ark
for the salvation of his family ; ^ by which he condemned
the world, and was an heir of the righteousness which is
by faith.
XVI.
By faith Abraham, when he was called, heard that he
was to go forth to a place which he should receive for an
^ Or, the excision. ' Or, leadeth. ^ In act.
* Or, changed. ^ The sons of his house.
396 THE EPTSTLE
inheritance ; and he went out, while he knew not whi-
ther he was going. By faith he was a sojourner in the
land that was promised to him, as in an alien state, and
dwelt in tabernacles with Ishok and Jakub, sons of the
inheritance which was his by the promise : for he was
expecting the city which hath foundations, whose builder
and maker is Aloha.
By faith Saro, who was barren, received strength to
conceive seed, and, which (thing) was not in the time of
her years, gave birth (to a son) ; because she was sure
that he who had promised to her was faithful. There-
fore from one who had failed from old age, were there
begotten multitudes as the stars of heaven, and as the
sand upon the shores of the sea, which have no number.
In faith died these all, not having gotten their promise,
but from afar had beheld it, and exulted in it, and con-
fessed that strangers they were, and sojourners in the
earth. For they who these things say, make manifest
that their city they are seeking. But if that city from
which they had gone out they desired, they had opportu-
nity to return and go to it. But now it is known that a
better (one) than that they desired ; that (namely) which
is in heaven. Wherefore Aloha was not ashamed their
God to be called ; for he hath prepared for them a city.
By faith Abraham offered Ishok in his temptation;
and his only-born he lifted upon the altar, even him whom
he had received by the promise : for it had been said to
him, In Ishok shall be called to thee the seed. For he
thought within himself, that Aloha could ^ even from the
dead upraise [him] : and on account of this in a simili-
tude he was given to him.
By faith in that which was to come, Ishok blessed
Jakub and Isu.
" Lit. that power was in the hand of Aloha to upraise.
TO THE EBROYEE. 39/
By faith, when dying, Jakub blessed each of the sons
of Jauseph ; and worshipped upon the head of his staff.
By faith Jauseph, when dying, was mindful of the
going forth of the sons of Israel,^ and commanded con-
cerning his bones.
XVII.
By faith the parents of Musha concealed him when he
had been born three months, because they saw that he
was a beautiful child ; and they feared not the edict of
the king.
By faith Musha, when' he became a man, refused to be
called the son of the daughter of Pherun ; and chose to
•himself to be in affliction with the people of Aloha, and
not for a little time to delight (himself) in sin ; and con-
sidered the riches of the reproach of Meshiha to be far
greater than the treasures of jMetsreen : for he contem-
plated the recompence of the reward. By faith he for-
sook Metsreen, and feared not the wrath of the king ;
and hoped, as one who beheld Aloha who is the invisible.
By faith they performed the passover, and the sprin-
kling of the blood, that he might not come near, — he,
who was destroying the first-born.
By faith they traversed the sea of Sooph, as those who
(march) upon dry land ; but the Metsroyee were swal-
lowed up in it, when they had dared to enter it.
By faith the ramparts of Jirichu fell down, after they
had been encompassed seven days.
By faith Rachob the harlot perished not with those
who would not hearken, because she had received the
explorers in peace.
' The B''nai- Israel.
398 THE EPISTLE
XVIII.
What shall I yet say ? for (too) brief is the time for me
to tell of Gedhun, and of Borok, and of Shemshun, and
of Nephtoch, and of David, and of Shomuel, and of the
rest of the prophets ; they who through faith conquered
kingdoms, and wrought righteousness, and received pro-
mises, and shut the mouths of lions, and quenched the
powers of fire, and were delivered from the edge^ of
the sword, and were made strong from infirmities, and
became vahant in battle, and overthrew the camps of the
adversaries. And they gave unto women their sons by
the resurrection of the dead ; and others in torments
died, nor hoped to be delivered, that the better resurrec-
tion they might have. But others went through mock-
ings and scourgings ; others unto chains and imprison-
ments were given up, others were stoned, others divided,
others died by the edge of the sword, others wandered
about clothed with skins of sheep and of goats, necessi-
tous, afflicted, and driven out. Men, of whom the world
was not worthy, became as wanderers in the desert, and
in mountains, and in dens, and in caverns of the earth.
And these all, of whom there hath been (such) a testi-
mony concerning their faith, received not the promise ;
because Aloha had afore contemplated for our help, that
without us they should not be made perfect.
Wherefore we also, having all' these witnesses, who as
clouds encompass us, will set ourselves loose from every
weight, and ^ the sin which at all time is prepared for us,
and with perseverance will we run this race ^ which is
appointed to us. And let us look unto Jeshu, who hath
become the chief and the perfecter of our faith ; who, for
the joy that was before him, endured the cross, and unto
^ Mouth of the sword. ^ Also. ^ Agony.
TO THE EBROYEE. 399
shame delivered himself, and at the right hand of the
throne of Aloha hath sat down.
XIX.
Consider, therefore, how much he endured from sin-
ners who were adversaries to themselves^ that ye weary
not, nor fail in your souls. Not yet have ye come unto
blood in the conflict which is against sin. And ye have
forgotten the instruction of him who, as unto children,
hath said to you. My son, contemn not the discipline of
the Lord, and let not thy soul fail when by him thou art
corrected : for whom the Lord loveth he chastiseth, and
scourgeth those children in whom he taketh pleasure.
Endure, therefore, correction, because Aloha acteth to-
wards you as with children : for who is a son whom his
father doth not correct ? And if ye be without the cor-
rection with which every one is corrected, ye are aliens,
and not children. And if (when) the fathers of the flesh
have chastised us we have revered them, how much more
are we bound to be subject to our spiritual fathers,^ that
we may live ? For they, during a httle time, as they
willed, chastised us ; but Aloha for our advantage, that
we might partake of his holiness. For all chastisement,
in its time, is not considered as joy, but as grief; but, in
the end, the fruit of peace and righteousness it giveth
unto them who with it have been exercised.
XX.
Wherefore your relaxed hands and your trembling
knees make strong ; and right ways make for your feet,
that the member which is lame may not wander, but be
healed. Follow after peace with every man, and after
2 Abothain d'druchoiho, a very questionable reading.
400 THE EPISTLE
holiness, without which man our Lord seeth not. And
be aware lest any one be found among you failing of the
grace of Aloha ; or lest any root of bitternesses should
put forth the flower and injure you, and many be conta-
minated : or lest there be found among you any fornicator,
or dissolute, as Isu, who for one meal sold his birthright.
For ye know, also, that afterward he desired to inherit
the blessing, but was rejected ; for place for repentance
he found not, though with tears he sought it.
For ye have not drawn nigh to the burning fire, and
to that which may be touched, neither to darknesses, to
mist, and to tempest, nor to the voice of the trumpet,
and the voice of words, which they who heard withdrew
(from), that it might not be additionally spoken to them.
For they could not endure that which was commanded.
For if an animal should approach to the mountain, it was
to be stoned : and so terrible was the sight, that Musha
said, I fear and tremble. But ye have come nigh unto
the Mount of Ziun, and to the city of Aloha the Living,
to the Urishlem which is in heaven, and to the congrega-
tion of myriads of angels, and to the church of the first-
born (ones) who are written iu heaven, and to Aloha the
Judge of all, and to the spirits of the just who are per-
fected, and to Jeshu the Mediator of the new covenant,
and to the sprinkling of his blood, which speaketh better
[things] than that of Habel.
Beware, therefore, lest ye be averse from Him who
hath spoken with you ; for if they escaped not who were
averse from one who spake with them on earth, how
much less we, if we withdraw from one who hath spoken
to us from heaven ? Him whose voice moved the earth ?
But now hath he promised and said. Yet once [more]
I will move not only earth, but also heaven. But that
which he hath said, Once, showeth the (final) changing
TO THE EBROYEE. 401
of these which are moved, because they are made, that
those may remain which are immutable.'*
XXI.
Therefore because we have received the kingdom
which is immoveable,^ let us hold the grace by which we
may serve and please Aloha with reverence and with fear :
for our God is a devouring fire.
Let the love of the brethren continue in you ; and
kindness to strangers forget not ; for in this some
who were made worthy, while not perceiving'^ it, have
received angels. Remember those who are bound, as if
with them ye were bound : be mindful of those who are
afflicted, as men (should) who are clothed with flesh.
Honourable is marriage among all, and their bed is unde-
filed ; but whoremongers and adulterers Aloha judgeth.
Let not your mind love money ; but let whatever ye have
suffice you : for the Lord hath said, I will not abandon
thee, nor withhold from thee support.^ And it is ours
to say confidently, My Lord is my helper, I will not fear :
what [can] a man do to me ?
Remember your leaders ; those who have spoken to
you the word of Aloha : reflect on the consummation of
their course, and imitate their faith. Jeshu Meshiha is
yesterday, and to-day, and for ever.
xxn.
Unto strange and variable doctrines be not led away ;
for it is good that with grace we confirm our hearts, and
not by meats, because they have not been helped who
have walked in them. But we have an altar of which it
^ Not moved. * Or, feeling it.
* Withhold from thee hands ; that is, help, strength, &.c.
402 THE EPISTLE
is not lawful for them to eat who minister in the taber-
nacle. For those animals, whose blood the high priest
took into the sanctuary for sins, had their flesh burned
without the camp. On this account Jeshu, that he might
sanctify his people by his blood, without the city suf-
fered. Therefore let us also go forth unto him without
the camp, being clothed with his ignominy. For we
have no city which is permanent here ; but one that is
to come we are expecting. By him,^ therefore, let us
offer up at all time unto Aloha the sacrifices of praise,
which are the fruits of the lips which give thanks to his
name.
And forget not compassion and communication to the
poor : for with these sacrifices a man pleaseth Aloha.
Be persuaded by your leaders, and obey them ; for
they watch for your souls as men who must render an
account of you, that with joy they may do this, and not
with groans ; for that is not profitable for you.
Pray for us ; for we are confident we have a good
conscience, that in all things we desire to act aright.
And more especially I ask from you to do this, that I
may be turned to you quickly.
But the God of peace, who brought up from the
house of the dead the great Shepherd of the flock, by the
blood of the eternal covenant, who is Jeshu Meshiha, our
Lord, make you perfect in every good work, that ye may
do his will, and effect in you whatever is good before
him, by Jeshu Meshiha : to him be glory unto the age
of ages. Amen.
Now I request from you, my brethren, that ye prolong
your minds on the word of exhortation ; for in a few
(words) I have written to you. But know that our
brother Timotheos is released ; and if he come soon, with
" By his hantl.
TO THE EBROYEE. 403
Ilim I will see you. Ask for the peace of all your
leaders, and of all the saints : they of Italia ask for your
peace. Grace be with you all. Amen.
Finished is the Epistle which to the Ebroyee was written
from Italia of Ruma, and sent by the hand of
Timotheos.
THE
EPISTLE OE JAKUB THE APOSTLE.
I.
Jakub, a servant of Aloha and of our Lord Jesliu
Meshiha, unto the twelve tribes who are dispersed among
the nations : Peace.
All joy shall be to you, my brethren, when you shall
have entered into temptations many and various. For
you know that the proving of faith maketh you to possess
patience ; but to patience let there be a perfect work,
that you may be complete and perfected, and in nothing
be deficient. If any of you be deficient in wisdom, let
him ask of Aloha, who giveth to all expansively, and
upbraideth not, and it is given to him. But let him ask
in faith, not wavering.^ For he who wavereth is like the
waves of the sea which the wind disturbeth. And let
not that man expect to receive any thing from the Lord,
who is di\aded in his mind, and disturbed in all his ways.
But let the humble brother glory in his exaltation, and
the rich in his humihty ; for as the flower of an herb, so
he passeth. For the sun ariseth in his heat, and drieth
the herb, and the flower of it falleth, and the beauty of
its appearance perisheth ; so also the rich withereth in
his reverses. Blessed the man who endureth tempta-
tions : for when he hath been proved he shall receive the
crown of life, which Aloha hath promised unto them who
love him. Let no man say, when he is tempted, From
^ Or, not being divided.
EPISTLE OP JAKUB THE APOSTLE. 405
Aloha I am tempted ; for Aloha is not tempted with
evils, and he no man tempteth. But each man from his
concupiscence tempteth himself, and desireth, and is
drawn away. And this desire conceiveth and beareth
sin ; and sin, when it is perfected, beareth death.
Do not err, my beloved brethren ; every good gift and
perfect from above descendeth, from the Father of lights,
with whom is no alteration, nor the shadow of vicissitude.
He willed, and begat us by the word of truth, that we
might be the first-ones of his creatures.
And you, my beloved brethren, let every one of you be
swift to hear, and slow to speak, and slow to be angry ;
for the wrath of man the righteousness of Aloha worketh
not. Wherefore, remove from you all impurity and the
abounding of wickedness, and with meekness receive the
word which is engrafted in our nature, which is able to
save your souls.
II.
But be doers of the word, and not hearers only, neither
deceive yourselves. For if a man be a hearer of the word
and not a doer of it, this (man) is like one who vieweth
his face in a mirror ; for he seeth himself and passeth,
and hath forgotten what (manner of person) he was.
But every one who looketh into the perfect law of liberty,
and continueth therein, he is not a hearer of the hearing
of forgetfulness, but a doer of works ; and this shall be
blessed in his work.
And if a man thinketh that he serveth^ Aloha, and
holdeth not his tongue, but deceiveth his own heart, of
this man his service is vain. For the service ^ which is
pure and true before Aloha the Father, is this, to visit
the orphans and widows in their afflictions, and that a
man keep himself from the world without blemish.
* Or, ministereth unto Aloha. ' Teshmeshtho, ministry.
406 THE EPISTLE
My brethren, do not hold with acceptance of faces the
faith of the glory of our Lord Jeshu Meshiha. For if
there come into your congregation a man who hath rings
of gold or beautiful vestments, and there come in a poor
man in sordid vestments, and you look upon him who
clothed in beautiful vestments, and say to him, Sit
is here well ; and you say to the poor man. Stand thou
there, or. Sit thou here before the stool of our feet ;
behold, are you not divided in yourselves, and become
separaters for evil reasons ? Listen, my beloved brethren :
Hath not Aloha chosen the poor of the world, but rich in
faith, to be heirs in that kingdom which Aloha hath
promised to them who love him ? But you have despised
the poor. Behold, are not the rich uprisen against you ?
and do they not drag you to the house of judgment ?
Do they not blaspheme against that Good Name which is
pronounced upon you ? And if the law of Aloha in this
you accomplish, as it is written. Thou shalt love thy
neighbour as thyself, you do well ; but if you accept
persons, you commit sin, and are convicted by the law as
transgressors against the law. For he who keepeth the
whole law, and in one offendeth, of the whole law he
is guilty. For he who hath said. Thou shalt not commit
adultery, is he who hath said. Thou shalt not steal ; but
if thou do not commit adultery, yet steal, thou hast be-
come a transgressor against the law. So speak and so
act, as those who by the law of liberty are to be judged.
For judgment is to be without mercy, upon him who
hath not done mercy. Be you exalted by mercy over
judgment.
III.
What is the use,^ my brethren, if a man say, I have
faith, — and works he hath not ? How can his faith save
* Henyono, utilitas.
OF JAKUB THE APOSTLE. 407
him ? And, if a brother or sister be naked, and wanting
the food of to-day, and any one of you shall say to them.
Go in peace, be warm, and be satisfied, and give them not
what is necessary for the body, what (would be) the use ?
Thus also the faith that hath not works is dead, (being)
alone. For a man saith. Thou hast faith, and I have
works ; show me thy faith without thy works, and I will
show thee my faith from my works. Thou believest that
Aloha is one : thou doest well ; the demons also believe
and tremble. Art thou willing to know, 0 weak man,
that faith without works is dead ? Our father Abraham,
was he not by works justified, when he offered Ishok his
son on the altar? Thou seest that his faith was helpful^
unto his works ; and by works his faith was perfected,
and the scripture was accomplished which said, that
Abraham believed in Aloha, and it was reckoned unto
him for righteousness, and the friend of Aloha he was
called. Thou seest that by works man is justified, and
not by faith alone. So also Rachab the harlot, was she
not by works justified when she received the spies, and
by another way sent them forth? Thus, as the body
without the spirit is dead, so also the faith which is
without works is dead.
IV.
Let there not be many teachers among you, my bre-
thren, but know that a greater condemnation we incur.
For (in) many we all off^end. Every one who in word
ofiendeth not, this is a perfect man, who is able to make
subject also all his body. For, behold, bridles into the
mouth of horses we throw that we may make them sub-
missive to us, and their whole body we turn. Also the
mighty ships, while the furious winds drive them, by a
* Vide Castell's Hcpt. Lew. in i^'D.
408 THE EPISTLE OF
little wood are turned about to the region which the will
of him who guideth doth contemplate. So also the
tongue is a small member, and uplifteth itself. A little
fire also burneth many forests ; ^ and the tongue is a fire,
a world of sin, like a forest is the tongue itself among
our members ; it defileth all of our body, and burneth
the course of our generations which run (forward) as a
wheel, and kindleth also itself with fire. For every
nature of animals, and of birds, and reptiles of the sea,
and of the dry land, have been subjected to the human
nature ; but the tongue no one can subdue ; this is an
evil not ordered, (and) full of the poison of death. For
by it we bless the Lord and the Father, and by it we
curse men who in the likeness of Aloha were made ; and
from the same mouth go forth curses and blessings. My
brethren, it is not fit that these should so be done. Can
it be that one fountain shall send forth waters sweet and
bitter ? Or can the fig-tree, my brethren, make olives, or
the vines figs ? thus also ^ salt waters cannot be made
sweet. Who of you is wise and instructed ? let him show
his works in good conversations in meek wisdom. But if
you have bitter envy among yourselves, or contention be
in your hearts, be not inflated against the truth, nor lie ;
because this wisdom from above descendeth not ; but is
earthly, from the reasonings of the soul, and from de-
mons. For where there are envy and contention, there
also are tumult and every thing that is evil. But the
wisdom that is from above is pure, and full of peace, and
meekness, and obedience, and full of mercies and good
fruits, and is without division, and faces accepteth not.
But the fruits of righteousness in quietness are sown by
them who make peace.
From whence are there among you wars and strifes?
^ Obee sagiyee mauqdo. '' Hocano oph.
JAKUB THE APOSTLE. 409
Is it not from tlie lusts which war in your members ?
You desire, and have not ; you kill and are emulous, yet
it Cometh not into your hands ; you strive and make
wars, and nothing have because you do not ask ; vou
ask and receive not, because you ask wickedly, as that you
may cherish your lusts. Adulterers, know you not that
the friendship of this world is enmity with Aloha ? He,
therefore, who willeth to be the friend of this world, hath
become the enemy of Aloha. Or do you vainly think
that the scripture saith, that In emulation dcsircth the
Spirit who dwelleth in us ? But more excellent grace
hath our Lord given unto us. Wherefore he saith, Aloha
humbleth the proud, and to the humble he giveth grace.
V.
Be subject, therefore, unto Aloha ; withstand Satana,
and he will flee from you ; and draw nigh unto Aloha,
and he will be nigh you. Purify your hands, sinners,
and sanctify your hearts, divided of soul. Be humbled
and sorrowful, and let your laughter be turned into grief,
and your gladness into anxiety. Be humbled before the
Lord, and he will exalt you. Speak not against one ano-
ther, my brethren ; for he who speaketh against his bro-
ther, or judgeth his brother, speaketh against the law,
and judgeth the law. And if the law thou judgest, thou
art not a doer of the law, but the judge of it. For one
is the appointer^ of the law and the Judge, who can
save and destroy. But thou, who art thou, who judgest
thy neighbour?
But what shall we say of them who say. To-day or to-
morrow we will go to this city, or tliat, and work tliere one
year, and negotiate, and make gain ? and they know not
what shall be on the morrow : for what is our hfe, but
® Scent'Tiomoso.
T
410 THE EPISTLE OF
a vapour which for a Utile while is seen, and vanisheth
and endeth ? For instead they should say. If the Lord
will, and we live, we will do this or that. They glory
in their pride. All glorying such as this is from the Evil.
And he who knoweth the good and doeth it not, sin is
to him.
0 rich men, howl and weep for the miseries which are
coming upon you. Your riches are corrupt and stink,
and your vestments are eaten of the moth, and your gold
and your silver rusteth, and the rust of them is for a wit-
ness against you, and is to eat your flesh. You have
gathered fire for you for the last days ! Lo, the hire of
the labourers who have reaped your lands, which you
have refused, clamoureth, and the cry of the harvests to
the ears of the Lord of Sabaoth hath ascended. For
you have lived daintily on the earth, and have been wan-
ton, and have nourished your bodies, as for the day of
slaughter. You have condemned and have killed the
just, and he hath not resisted you.
But you, my brethren, prolong your spirit until the
coming of the Lord ; as the husbandman who expecteth
the precious fruits of his lands, and prolongeth his spirit
for them, until he receive the rain the early and the lat-
ter ; so also you, prolong your spirit, and your hearts
confirm ; for the coming of our Lord draweth nigh.
Groan ^ not one against another, my brethren, that
you be not judged ; for, behold, the Judge standeth
before the door. The example of the prophets take to
you, my brethren, to prolong your spirits in your afflic-
tions, them who have spoken in the name of the Lord.
For, behold, we give blessedness to them who have en-
dured. You have heard of the patience of lob, and the
end which the Lord wrought for him you have seen ; be-
cause that merciful is the Lord and compassionate.
^ Lo tetanchun.
JAKUB THE APOSTLE. 411
But before every thing, my brethren, swear not ; by
heaven nor by earth, nor with any other oath ; but let
your word be Yes, yes, and No, no, that you be not
bound under condemnation. And if any of you be in
affliction, let him pray ; and if he rejoice, let him sing ;
and if he be sick, let him call for the presbyters of the
church, and they will pray over him and anoint him with
oil in the name of our Lord. And the prayer of faith
shall make whole him who was sick, and our Lord shall
raise him up ; and if he have committed sins, they shall
be forgiven him.
But confess your faults one to another, and pray one
for another, that you may be healed. For great is the
power of that prayer which the righteous prayeth. EUa
also was a man of suffering, as we ; and he prayed that
the rain should not fall upon the earth, and it fell not
(for) three years and six months. And again he prayed,
and the heaven gave rain, and the earth gave her fruits.
My brethren, if any of you shall err from the way of
truth, and one shall convert him from his error, let him
know, that he who turneth a sinner from the error of his
way, saveth his soul from death, and hideth the multi-
tude of his sins.
Finished is the Epistle of Jakub the apostle.
T 2
THE
EPISTLE OE PETROS, THE APOSTLE
SHEMUN KIPHA.
I.
Petros, an apostle of Jeshu Meshiha, to the chosen-
ones and sojourners who are scattered in Pontos and in
Galatia, and in Kapadukia, and in Asia, and in Bithunia :
them who are elected by the foreknowledge of Aloha the
Father, through sauctification of the Spirit, that they
might be unto obedience, and unto the sprinkhng of the
blood of Jeshu Meshiha : grace and peace be multiplied
with you.
Blessed be Aloha, the Father of our Lord Jeshu Me-
shiha, who by his abundant grace hath begotten us anew
through the resurrection of our Lord Jeshu Meshiha unto
the hope of salvation, and to the inheritance which is
not corruptible, and not defiled, and not to be consumed,
which is prepared for you in heaven, while you are kept
by the power of Aloha and through faith, unto the salva-
tion which is prepared to be revealed in the last times ;
wherein you will rejoice for ever, though in this little
time you are afOicted^ by manifold temptations which
pass over you ; that the proof of your faith may be seen,
which is more precious than gold refined which is proved
in fire, unto praise and unto honour and unto glory, at
the revelation of Jeshu Meshiha ; whom you have not
^ Or, straitened.
EPISTLE OF PETROS THE APOSTLE. 413
seeu and (yet) love, and in whose faith you exult with
glorious joy that is not spoken : that you may receive the
recompence of your faith, the salvation of your souls.
That salvation which the prophets investigated when they
prophesied concerning the grace which was to be given
unto you, and searched into, what time the Spirit of the
Meshiha who dwelt in them showed and testified of the
future sufferings of the Meshiha, and his glory which
(should be) after them. And all that they searched was
revealed to them ; for not for themselves they inquired,
but to us (and) of us ^ they prophesied those (blessings)
which now are revealed to you by them who have
preached to you ^ by the Spirit of Holiness which is sent
from heaven ; for into these themselves the angels also
desire to look.
^Vllerefore gird up the loins of your minds, and be
fully wakeful, and hope for the joy that cometh to you at
the revelation of our Lord Jeshu Meshiha ; as obedient
children, and not partaking again of the former desires
which you desired when ignorant. But be holy in all
your conversations, as he is holy who calleth you ;
because it is written. Be ye holy, as I also am holy.
And if you call him Father before whom there is no
respect of persons, and who judgeth every man according
to his works, with fear conduct you in this time of your
sojourn ; while you know that not with silver which
wasteth away, nor with gold, you have been redeemed
from your vain works which you received from your
fathers, but with the precious blood of the Lamb spotless
and unblemished, who is the Meshiha ; who was afore-
separated for this from before the foundations of the
world, and hath been manifested in these last times for
you, who by him ^ believe in Aloha, who raised him from
^ Lan dilan. ' Or, evangelized you. * Dabideh.
414 THE EPISTLE OF
the dead, and gave him glory, that your faith and your
hope may be in Aloha. Let your souls be sanctified in
obedience to the truth, and be filled with the charity
which respecteth not persons, that with a pure heart and
perfect you may love one another, as men who are regene-
rated, not by a perishable seed, but by that which is im-
perishable, by the Hving word of Aloha which abideth for
ever. Because all flesh is grass, and all its beauty as the
flower of the field. The grass withereth and the flower
drieth up, but the word of our God abideth for ever;
and this is that word which is preached unto you.
II.
Make to cease therefore from you all malice and all
guile, and dissimulation, and envy, and slander ; and be
as (new) -born babes, and be desirous of the word as of
milk pure and spiritual, that by it you may increase unto
life. If you have tasted and seen how good is the Lord,
unto whom you have come, who is the living stone
whom men have rejected, yet (who is) chosen and
honourable with Aloha. And you also as living stones
are builded, and become a spiritual temple, and holy
priests to offer sacrifices, which are acceptable before
Aloha by Jeshu Meshiha.
For it is said in the scripture. Behold, I lay in Zion a
stone choice ^ and honourable in the head of the corner :
whosoever believeth in him shall not be ashamed. To
you therefore is given this honour, to them who beheve :
but to them who are disobedient he is a rock ^ of offence,
or a stone ^ of stumbling, and they are off"ended at him
in not obeying the word, because to this they are set.
But you are a chosen race, who minister as priests to
the kingdom,^ a holy people, a congregation redeemed to
^ Or, tried, bachirtho. " Kipha. ^ Abii'na^
^ Damkahno lemalkutho.
PETROS THE APOSTLE. 415
annouuce the praises of him who hath called you from
darkness to his transcendant light : those who before
were not reputed a people, but now the people of Aloha ;
upon whom also mercies were not ; but now, mercies are
poured upon you.
III.
My beloved, I beseech you as strangers and as
sojourners, be separate from all the lusts of the body
which make wars against the soul. And let your con-
versation be good before all men ; and they who speak
against you malicious words shall see your good deeds,
and shall glorify Aloha in the day of the probation.
And be subject to all men for the sake of Aloha : tu
kings, on account of their authority ; and to judges,
because from him they are sent for the punishment of
transgressors, and for the commendation of good works.
For so is the will of Aloha, that by your comely works
you may shut the mouth of fools who know not xVloha.
As the sons of liberty, yet not as men who make their
liberty a veil for their wickedness, but as the servants of
Aloha. Honour all ; your brethren love ; and Aloha
revere ; and kings honour. And those servants who are
among you, be subject to your masters with reverence ;
not only to the good and gentle, but also to the hard
and the severe. For these are pleasing before Aloha, who,
for the sake of a good conscience, endure the afflictions
that come upon them unjustly. For they who on
account of their offences suffer tribulations, what praise
have they? But when you do well and they afflict you,
and you endure, then doth your praise become great with
Aloha. For unto this have you been called ; because the
Meshiha also hath died for us, and left us this example,
that in his steps we may walk. Who did no sin, nor
was guile found in his mouth ; who was reviled and
416 THE EPISTLE OF
reviled not, and suffered and threatened not, but deli-
vered his cause to the Judge of righteousness ; and took
all our sins and upbore ^ them in his body on the cross ;
that when dead to sin, in the righteousness of him we
might live ; for by his stripes you are healed, who had
wandered as sheep, and are returned now unto the Shep-
herd and Guardian ^ of your souls.
So you also, wives, be subject to your own husbands,
that them who have not obeyed the word, by your comely
manners without labour you may win, while they see that
with reverence and with chastity you conduct yourselves.
Neither be adorned with outward adornings of the
entwinement of your hair, or necklaces of gold, or of
excelling vestments, but adorn yourselves in the hidden
man of the heart, with the spirit of gentleness which
perisheth not, the ornament of excellence before Aloha.
For so also of old the holy women who confided in Aloha
adorned themselves, and were subject to their husbands,
even as Sara was subject to Abraham, and called him My
Lord : of her be you the daughters in good works, not
being perturbed by any fear.
IV.
And you, men, dwell likewise with your wives with
knowledge, and as feeble vessels in honour hold them ; for
they also with you inherit the gift of the life of eternity ;
that you be not hindered in your prayers. But, finally,
be all unanimous, and suffer with those who suffer, and
love one another, and be merciful and gentle ; and let no
man render evil for evil, nor invective for invective, but,
that which is contrary to them, bless : for unto this are
you called, that the blessing you may inherit.
^ Vaseq enun. Aphel of nesaq, ascendit, elevaviL
^ So'uro, curator.
6'uro, curator.
PETROS THE APOSTLE.
417
Who then willeth life.
And loveth good days to see ?
Let him keep his tongue from evil,
And his lips that they speak not guile.
Let him depart from evil and do good,
And seek peace and run after it.
For the eyes of the Lord are upon the righteous,
And his ears, to hear them ;
And the face of the Lord is against the wicked.
And who (is he) who will do you evil if you be emulous
of good 2 (actions) ? And (yet) if you suffer for the
sake of righteousness, you are happy. And you will not
fear them who would make you afraid, nor be shaken.
But sanctify in your hearts the Lord Meshiha.
V.
And be prepared to make defence to every one who
shall seek of you speech concerning the hope of the
faith, with meekness and with seriousness, while you
have a good conscience ; that as they speak against you
as against evil men, they may be made ashamed who have
traduced your good conversations in the Meshiha. For
it helpeth you (if) while doing goodly works you have to
sustain evil, if so it be the will of Aloha, and not while
working evils. Because the Meshiha also once died on
account of sins, the just on account of sinners, that he
might bring ^ us unto Aloha. And dead in the body and
alive in the Spirit, he preached unto those souls who were
held in sheul, those who before were disobedient in the
days of Nuch;* while the long-suffering of Aloha com-
manded that he should make the ark, upon the hope of
their conversion, and eight souls ouly entered therein,
and were saved in the waters. After which very type
2 Plural. ^ Or, present. * Or, Nooch.
T 5
418 THE EPISTLE OF
also you are saved in baptism,^ not while you cleanse the
])ody from filth, but while you make confession of^
Aloha with a pure conscience, and of^ the resurrection
of Jeshu Meshiha ; who is exalted unto heaven, and is at
the right hand of Aloha, and unto whom are subject
angels and authorities and powers.
If then the Meshiha hath suffered for you in the flesh,
be you also armed in it with the same mind ; for every
one who dieth in his body hath ceased from all sins, that
henceforth to the lusts of men he should not live, what
time he is in the body, but to the will of Aloha. For
the time which hath passed sufficeth to have served the
will of the Gentiles in indulgence, in drunkenness, in
vileness, in revellings, and in the service of demons.
And, behold, now they wonder and blaspheme at you
because you riot not with them in that former indulg-
ence ; they who shall give account to Aloha, who will judge
the dead and the living. For on this account the dead
also have been evangelized ; that they might be judged
as men in the flesh, and live with Aloha in the Spirit.
VI.
But the end of all cometli ; therefore be sober, and
watch unto prayer. And before every thing have ardent
love for one another ; for love covereth a multitude of
sins. And be lovers of guests without murmuring.
And every man of you the gift which he hath received
from Aloha, let him minister thereof unto his neighbours
as good stewards of the various grace of Aloha. WQio-
ever shall speak, as the word of Aloha let him speak ;
and whoever ministereth, (he shall minister) as from the
power which Aloha giveth to him, that in every thing
which you do Aloha may be glorified through Jeshu
■'' B''mahmuditho. * Or, in.
PETROS THE APOSTLE. 419
Meshilia, whose are the glory and honour to the age of
ages. Amen.
My beloved, be not amazed at the temptations which
you have, as that something strange happeneth to you,
because for your probation they have been ; but rejoice
that you are partakers of the sufferings of the Meshiha,
that so also at the revelation of his glory you may rejoice
and exult. And if you be reviled for the sake of the
name of the Meshiha, you are happy ; for the Spirit of
the glory of Aloha resteth upon you. Only, let no man
of you suffer as a murderer, or as a thief, or as a doer of
evils. But if he suffer as a Christian, let him not be
ashamed, but let him glorify Aloha in that very name.
For the time is, that judgment shall begin from the
house of Aloha. But if from us it begin, what is the
end (to be) of them who obey not the gospel of Aloha ?
And if the righteous scarcely be saved, the wicked and
the sinner where shall he be found ? Wherefore, let them
who suffer according to the will of Aloha commend to
him their souls in good works, as unto the Faithful
Creator.
VII.
But I entreat of the presbyters who are among you, I,
a presbyter, your companion, and a witness of the suffer-
ings of the Meshiha, and a partaker of his glory that is
to be revealed ; feed the flock of Aloha which is delivered
to you, and take care (of it) spiritually,^ not by con-
straint, but with the will ; not for corrupt gain, but witli
all your heart ; not as lords of the flock, but that you
may be to them a goodly example ; that when the Chief
of pastors® shall be revealed, you may receive from him a
crown of glory which fadetli not.
' Vasuru ruchonoith. ^ Rah Roauth'6.
420 EPISTLE OF PETROS THE APOSTLE.
And you younger, be subject to your presbyters, and
be clothed carefully^ with humility of mind towards one
another ; because Aloha is against those who exalt them-
selves, and to the humble he giveth grace. 15e humbled,
therefore, under the mighty hand of Aloha, that he may
exalt you at the right time. And all your anxiety cast
upon Aloha, because he is careful over you.
Watch, and be mindful, because your adversary Satana,
as a lion, roareth and walketh and seeketh whom he may
devour. Withstand him then, being confirmed in the
faith ; and know that upon your brethren also who are
in the world, these same sufferings come. But the God
of grace, who hath called us to his eternal gloiy by Jeshu
Meshiha, will give to us while we endure these few afiiic-
tions to be strengthened, and confirmed, and established
in him for ever. To Him be glory and dominion and
honour unto the age of ages. Amen.
These few, as I consider, I have written to you by the
hands of Silvanos, a faithful brother ; and I persuade and
testify, that this is the true grace of Aloha, this wherein
you stand.
The elect church which is in Babel, asketh for your
peace, and Markos my son. Salute one another with the
holy kiss. Peace be with all of you who are in the
Meshiha. Amen.
Finished is the Epistle of Petros the apostle.
^ Or, closely.
THE
EPISTLE OF JUHANON THE APOSTLE.
I.
We announce ^ to you that which was from the begin-
ning, that which we have heard, and seen with our eyes,
have seen, and touched with our hands, that which is the
Word of hfe. And the life was manifested, and we have
seen, and testify, and preach to you the eternal life which
was with the Father, and was manifested to us. And
what we have seen and heard, we make known also to
you, that you may have communion with us ; and our
communion is with the Father, and with his Son Jesh u
the Meshiha.
And these write we unto you, that our joy which is in
you may be complete. And this is the annunciation
which we have heard from him, and announce to you,
that Aloha is light, and in him is no darkness at all.
And if we say that we have communion with him, and
walk in darkness, we lie, and in the truth do not pro-
ceed ; but if in the light we walk, as He is in the light,
we have communion with one another, and the blood of
Jeshu his Son cleanseth us from all our sins. And if we
say that we have no sin, we deceive ourselves, and the
truth is not in us ; but if we confess our sins, he is faith-
ful and just to forgive us our sins, and to cleanse us from
all unrighteousness. And if we say we have not sinned,
we make him a liar, and his word is not in us.
My sons, these write I to you, that you sin not. And
if a man shall sin, we have an Advocate with the Father,
^ Mesabrinan.
422 THE EPISTLE OF
Jeshu Meshiha, the Just ; for he is the propitiation for
our sins, and not on behalf of ours only, but also on
behalf of the whole world. And by this we feel that we
know him, if we keep his commandments. For he who
saith that he knoweth him, and his commandments keep-
eth not, is a liar, and the truth is not in him. But he
who keepeth his word, in him is perfected truly the love
of Aloha ; for by this we know that we are in him. He
who saith, I am in him, ought according to his walkings
to walk.
II.
My beloved, a new commandment I write not to you,
but the old commandment, that which was with you from
the beginning ; but the old commandment is the word
which you have heard. Again, a new commandment I
write to you, that which is true in him and in you ;
because the darkness hath passed, and the true light
beginneth to appear. Whoever saith, then, that he is in
the light, and hateth his brother, is in darkness until
now. He who loveth his brother, in the light abideth,
and oiFence is not in him. He who hateth his brother is
in darkness, and in the darkness walketh, and knoweth
not whither he goeth, because the darkness itself hath
blinded his eyes.
I write to you, sons,^ because forgiven to you are your
sins for the sake of his name. I write to you, fathers,
because you have known him who hath been from the
beginning. I write to you, young men, because you have
overcome the wicked. I have written to you, children,^
because you have known the Father. I have written to
you, fathers, because you have known Him who (hath
been) from the beginning. I have written to you, young
men, because you are strong, and the word of Aloha
remaineth in you, and you have overcome the wicked.
2 Bnai. 3 Teloyee.
JUHANON THE APOSTLE. 423
Love not the world, nor any thing which is in it ; for
whoever loveth the world, the love of the Father is not in
him. For every thing that is in the world, is the lust of
the body, and the lust of the eyes, and the pride of the
world. These which are not of the Father, but they are
from the world itself. And the world passeth, (both) it
and its lusts ; but he who doeth the will of Aloha, con-
tinueth for ever.
My sons, it is the last time : and as you have heard,
the false meshiha cometh ; and now there are many false
meshihas, and from this we know that it is the last time.
From us they went forth, but they were not of us ; for
if they had been of us, with us would they have re-
mained. But they went forth from us, that it might be
known that they were not of us. And you have an
anointing from the Holy, and you discern every man. I
have not written to you because you know not the truth,
but you know it, and that no lie is of it, of the truth.
Who is a liar, if not he who denieth that Jeshu is the
Meshiha? and this (one) is a false meshiha. He who
denieth the Father, denieth also the Son ; and he who
denieth the Son, disbelieveth also the Father. Whoso
confesseth the Son, the Father also confesseth. And
you, what you have heard from the first, let it continue
with you. For, if what you have heard from the first
continue with you, you also will continue in the Father
and in the Son. And this is the promise which he
promised to us, eternal life. But these I have written to
you, because of those who would seduce you. And you,
also, if the anointing continue with you which you have
received from him, have not need that a man should
teach you ; but as the anointing that is from Aloha itself
teacheth you concerning every thing, and is true, neither
is falsity in it ; and as it hath taught you, continue in it.
And now, my sons, continue in him : that when he is
manifested we may not be confounded of him, but we may
424 THE EPISTLE OF
have confidence at his coming. If you know that he is
righteous, know also that every one who doeth righteous-
ness is of him.
And see how great is the love of the Father toward us,
that sons he hath called us, and also made us ! Therefore
the world doth not know us, because that it hath also
not known him.
III.
My beloved, now are we the sons of Aloha ; and it is
not manifest, as yet, what we are to become ; but we
know, that when he is manifested, in his likeness we are,
and see him, according to that which he is. And every
one who hath in him this hope, purifieth himself, as He
is pure. But whoever committeth sin doeth iniquity ;
for all sin is iniquity. And you know that he was mani-
fested to bear our sins, and sin in him is not. And
every one who in him abideth, sinneth not. And every
one who sinneth, hath not seen him, nor known him. My
sons, let no man deceive you : he who worketh righteous-
ness is righteous, as also the Meshiha himself is righte-
ous. And he who doeth sin is of Satana, because that
from the commencement Satana was a sinner. And for
this cause did the Son of Aloha appear, that he might
destroy the works of Satana. Every one who is born of
Aloha, sin doth not work, because that his seed is in
him, and he cannot sin, because of Aloha he is born. In
this are distinguished the sons of Aloha from the sons of
Satana ; every one who doeth not righteousness, nor
loveth his brother, is not of Aloha. For this is the com-
mandment which you have heard from before, that you
love one another. Not as Koen, who was from the Evil,
and killed his brother. And on what account killed he
him? unless that his own works were evil and his bro-
ther's righteous. Do not wonder, my brethren, if the world
hate you. We know that we have passed from death unto
JUHANON THE APOSTLE. 425
life, by this, that we love our brethren. He who loveth
not his brother, in death continue th. For every one who
hateth his brother is a man-killer ; and we know that in
no man-killer can abide the life which is eternal.
In this we know His love toward us, that he gave
himself for us ; (so) also it is right for us for the sake
of our brethren to give ourselves. And he who hath the
possession of the world, and shall see his brother that he
needeth, and shall shut his compassions from him, how
is there in him the love of Aloha ? My sons, let us not
love one another in words and in tongue, but in works
and in truth. And by this we make known that we are
of the truth, and before that he cometh we make confi-
dent our hearts. And if our heart condemn us, how
much (more) Aloha, who is greater than our heart, and
knoweth every thing !
My beloved, if our heart condemn us not, we have
openness of face before Aloha. And whatever we ask,
we shall receive from him, because we keep his com-
mandments, and do the things which are beautiful^
before him. And this is his commandment, That we
believe in the name of his Son Jeshu Meshiha, and love
one another, as he hath commanded us. And he who
keepeth his commandments, is kept by him, and he
dwelleth in him : and by this we perceive that he dwell-
etli in us, by his Spirit whom ^ he hath given to us.
IV.
My beloved, believe not all spirits, but discern the
spirits whether they be from Aloha ; because many false
prophets have gone forth into the world. By this we
know the Spirit of Aloha : Every spirit who confesseth
that Jcshu Meshiha hath come in the flesh, is from
Aloha. And every spirit who confesseth not that Jeshu
■* Shaphirtho. ^ Ilau d^i/ahab.
426 THE EPISTLE OF
hath come ia the flesh, is not from Aloha : but this is
from that false meshiha, of whom you have heard that he
Cometh, and now is in the world already. But you of
Aloha are the children, and have overcome them ; because
greater is he who is with you, than he who is in the
world. And these are of the world, therefore the world
heareth them. But we are of Aloha ; and he who know-
eth Aloha heareth us ; and he who is not of Aloha hear-
eth us not. In this itself we perceive the Spirit of truth
and the spirit of deception.
My beloved, let us love one another, because love is
of Aloha ; and every one who loveth from Aloha is born,
and knoweth Aloha. For Aloha is Love ; and every one
who loveth not, knoweth not Aloha. In this was made
known the love of Aloha towards us, that Aloha sent his
only Son into the world that we might live by him. In
this is love : it was not that we had loved Aloha, but that
Aloha himself loved us, and sent his Son a propitiation
for our sins.
V.
My beloved, if Aloha so hath loved us, we also are
indebted to love one another. Aloha no man hath seen ;
but if we love one another, Aloha in us abideth, and his
love is fulfilled in us. And by this we know that in him
we abide, and he abideth in us, because of his Spirit he
hath given us. And we have seen and we testify that
the Father hath sent his Son, the Redeemer of the world.
Whosoever confesseth Jeshu that he is the Son of
Aloha, in him Aloha abideth, and he abideth in Aloha.
And we have believed and known the love which Aloha
hath toward us ; for Aloha is Love. And every one who
abideth in love in Aloha abideth. And in this is his love
perfected with us, that openness of face we might have in
the day of judgment ; because that as He was, so also
JUHANON THE APOSTLE. 427
we are in this world. Fear in love is not : but perfect
love hath cast out fear, because fear is in terror.^ He
who feareth is not perfect in love. We then will love
Aloha, because he hath first loved us. Bat if one shall
say, I love Aloha, and his brother he hateth, he is a liar.
For he who his brother whom he hath seen loveth not,
how can he love Aloha himself whom he hath not seen ?
And this commandment we have received from him. That
every one who loveth Aloha shall love also his brother.
VI.
Whosoever believeth that Jeshu is the Meshiha of
Aloha is born. And every one who loveth the Generator
loveth also him who is generated of him. And by this
we know that we love the children of Aloha, when we
love Aloha, and work his commandments. For this is
the love of Aloha, that we keep his commandments ; and
his commandments are not heavy. Because every one
who is born of Aloha overcometh the world ; and this is
the victory which overcometh the w^orld, our faith. For
who (is he) that overcometh the world, but he who
believeth that Jeshu is the Son of Aloha ? This is he
who came by water and blood, Jeshu the IMeshiha : it
was not by water only, but by water and blood ; and the
Spirit testifieth, because the Spirit himself is truth. And
there are three that testify, the Spirit, and the water, and
the blood ; and these three are in one. If the testimony
of men we receive, how much greater is the testimony of
Aloha ? and this is the testimony which Aloha hath testi-
fied concerning his Son. Whosoever beheveth in the
Son of Aloha hath this testimony in himself. Every one
who believeth not Aloha hath made him a liar, in not
beheving the testimony that he hath testified concerning
° Bequenlo, In periculo Schaff. Root, Qnenaty vitavit, exti-
muii vehementer. Fabricius has in perturbatione.
428 EPISTLE OF JUHANON THE APOSTLE.
his Son. And this is the testimony. That the Hfe which
is eternal, Aloha hath given to us, and this life is in his
Son. Every one who apprehendeth ^ the Son, appre-
hendeth also life ; and every one who apprehendeth not
the Son of Aloha, hath not life.
These I have written to you, that you may know that
you have the life which is eternal, who believe in the
name of the Son of Aloha. And this is the assurance
that we have toward him, that all that we ask of him
according to his wiD, he heareth us. And if we are per-
suaded that he heareth us concerning what we ask from
him, we are confident of receiving already the requests
that we ask from him.
If a man shall see his brother sin a sin not obnoxious
to the death, he shall ask, and life be given to him, to
those who sin not as unto the death. For there is the
sin of death ; — it is not concerning this I say that a man
shall pray. For all iniquity is sin ; and there is sin
which is not of death. And we know that every one
who is born of Aloha sinneth not. For he who is born
of Aloha keepeth himself, and the Evil doth not approach
him. We know that we are of Aloha, and the whole
world in the Evil is lying. And we know that the Son
of Aloha hath come, and hath given us knowledge to
know the truth, and to be in him in the truth, in his
Son Jeshu the Meshiha. This is Aloha the true, and the
life which is eternal. My sons, keep yourselves from the
service of idols.
Finished is the Epistle of Juhanon the apostle.
' Cul d*achid lahro.
HERE ENDS THE PRIMITIVE SYRIAN CANON.
THE REMAINING EPISTLES
ATs^D THE APOCALYPSE;
FROM A SYPJAC TEXT LATER THAN THE PESCHITO.
INTRODUCTION.
Though the Second Epistle of Peter, the Second and
Third of John, the Epistle of Jude, and the Book of
Revelation are not found in the New-Testament canon
of the Syrian churches, the circumstance in no way
seriously interferes with the plain authenticity of those
productions, as integral parts of the inspired volume.
The Peschito translation, in which they do not occur,
was probably effected before the Second of St. Peter had
travelled far beyond the region for which it had been
immediately destined ; before the church had pronounced
any definite judgment on the limits of the canon itself;
and, possibly, before the Apocalypse of St. John had
been committed to writing, or the copies so multiplied
as to be extensively read out of Asia Minor. I shall not
occupy any of the little space which remains in the pre-
sent volume by a detail of the formal evidences by which
the authenticity of these particular books is established :
they may be found in the prefaces of our best commenta-
tors, or in the more elaborate treatises of Jones and
Lardner.^
In relation to the present bearing of the subject, it is
enough to remark, that the Syrian church itself has never
denied the divinity of those books. They are quoted by
its leading divines as holy scripture. Thus the Apoca-
' Also in Hug's Einleitung ins N. T. th. 2: EiciiiiORX's
ditto, dritter bd.; Nietzsche, Epistola Petri posterior Auctori suo
contra Grotium vindicata atque asserta. Lips. 17«i5. For the ge-
nuineness of the Apocalypse we have a good summary of arguments
in Storr's Biblical Theology, book i. sect. 3.
432 INTRODUCTION.
lypse is cited by Jacob of Edessa, though in a version
different from the Syrian one now extant, and with the
origin or fate of which I am not acquainted; and by
Ephrem, in the fourth century ; a hundred years earher,
by Hippolytus, a Bishop of Aden, who formally main-
tained its authority against the objections of Caius ; and
earlier still, in the second century, Theophilus of Antioch,
in his controversy with Hermogenes, appealed to it as an
inspired book.^ All these authors wrote in Syriac ; and
the references they make to the Revelation strongly indi-
cate the existence, so far back as the earliest of them, of
a version of the book in that language. In like manner
St. Ephrem quotes the Second of Peter, and the Third
of John, and the whole of the Epistle of Jude. We
admit that it cannot be demonstrated that there was a
Syriac version of these books then extant ; but as the
fact of such quotations in the works of Syrian writers
must be considered a presumption in the affirmative, so
the manner in which they are cited leaves no doubt as to
the supreme estimate of their authority entertained by
the writers themselves.
It is barely possible that the text now translated into
English might be identical with that made by Polycarp,
the co-adjutor of Philoxenus. (See Proleg. p. 33.) In
this case it is evident that Thomas of Harkleia must have
effected greater changes in the work which he professedly
revised, than we have generally supposed ; and, in fact,
created a new version, rather than emended a former one.
The greater likelihood, however, is, that the work before
us is later than either that by Polycarp or by Thomas ;
though he who performed it undoubtedly laboured with
the latter outspread before him ; as the same principle of
translation reigns through each, and instances occur in
^ EusEB. Eccles. Hist. iv. 24.
INTRODUCTION, 133
■which the very same phrase is employed by both. J3ut
neither the one nor the other could approach the excel-
lence of the Peschito. Compared with that, the version
of the four epistles and that of the Apocalypse are very
inferior productions. To use the language of Professor
Hug, with whom every man will concur who has read tlie
works in question, " They do not come near the Peschito
either in the mode of rendering an original writing into
a foreign tongue, or in the other ideas of the author.
They are forced, and laboriously adapted to the letter of
the text, without regard to purity of diction, and, in
some instances, without a happy notion of the sense of the
original." Yet an important circumstance is certain, —
they were made directly from the Greek ; as, from a scrupu-
lous resolution to be as literal as possible, the translator
has sometimes appended the terminatious of the cases of
Greek nouns to those which had been incorporated into
his own language, which knows nothing of such distinc-
tions, and has supplied the want of a separate definite
article in Syriac by rendering the Greek one by the de-
monstrative pronouns, hono, "this," hau, "that," holen^
*' these," alien, "those;" a usage productive, in many
passages, of a barbarous and unpleasant effect. Never-
theless, the determined adherence of this translator to
the very letter of his original, serves to give us increased
confidence in the value of the work, as an exact repre-
sentation of the wording of a class of manuscripts older,
perhaps, than any now in being.
The version of the four catholic epistles was first
brought to Hght in Europe by Dr. Pococke, who disco-
vered it among the manuscript treasures of the Bodleian
library at Oxford, and published it with the Greek text,
and a Latin version, in a small quarto, in I(J30.
It has been reprinted in the Polyglots and subsequent
editions of the Syriac Testament.
u
434 INTRODUCTION.
RESUME OF THE REMAINING EPISTLES.
In that by St. Peter, (about a.d. 67,) tbe apostle
gives his last testimony to the truth. Every Christian
has here the counsels of a personal friend, and the final
admonitions of a commissioned servant of Jesus Christ,
now at the close of his great career. The hke-minded
with this steadfast believer have now communion with
the thoughts of a soul on the eve of the heavenly life,
sanctified by grace, irradiated with a prophet's light, and
glowing with an apostle's zeal, and a martyr's unquench-
able love.
1. Against the promoters of the Nicolaitan and Si-
monian heresies, which had begun to be so rife in the
churches, he asserts the divine commission and qualifica-
tion of the apostles ; and then, admonishing the faithful
of the inseparable connexion between actual holiness and
final salvation, he animates them to persevering effort,
by reminding them of the certitude of the gospel as an
authenticated revelation from God. Its historical facts
are attested by eye-witnesses, of whom the writer himself
was one ; and the prophecies of the Old Testament (in
their fulfilment, for example, in the person and work of
the Messiah) give their confirmation to its truth. These
prophecies were not the creations of mere human saga-
city, (nor while as yet unfulfilled may they admit of in-
terpretation by the same unaided faculty,) but are the
express utterances of Divine inspiration, and, in their
successive stages of accompUshment, present an accumu-
lative evidence for the truth of Christianity.
Of this divinely-authenticated religion the views now
given are at once grand and elevating. It is not a specu-
lation of mere ideahsts, nor simply a code of laws, much
less a dry dogmatic theory; but a dispensation from
God, designed to effect the most momentous chan^^es in
1
INTRODUCTION. 435
the character and destinies of mankind. It brings and
multiplies grace and peace to us, through the knowledge
of Jehovah, and of his Messiah ; it saves from sin, and
points and aids our escape from the corruption "which is
in the world ; it calls us to glory and virtue ; to the last,
as a preparation for the first ; it affords us every suffi-
ciency to this end, furnishes us with advantages of un-
speakable value ; and, having introduced us into a filial
relationship to God, it insures to us, according to his
Divine power, all things that pertain to life and godli-
ness, and crowns these miracles of mercy by making us
partakers of a holy, blessed, and undying life, which will
unfold in us a resemblance to the Divine nature itself.
But along with these delightful exhibitions of privilege,
we are warned to be in earnest in the culture of the
moral virtues, which cannot be neglected without spi-
ritual decline, and the danger of apostasy at the last.
2. More specific references to the corruptions of doc-
trine and practice, by which, more fatally than by the
sword of persecution, the arch-enemy of truth bad
begun to make war upon the Christian cause ; by the
agency of apostates and impostors, who, simulating the
apostolic name, inculcated opinions altogether opposed to
the gospel, and that under the influence of lawlessness,
or a dislike of moral, or even of conventional, restraint,
of avarice, and a love of vicious practices, to gratify
which they scrupled not to sacrifice the souls of those
who became their victims. Iniquitous theories and prac-
tices like these would, we might suppose, be so repugnant
to the better feelings of those enlightened by the truth,
as to be uniformly repelled wherever presented ; but St.
Peter laments that many had been led astray by them,
some of whom had made considerable attainments in the
faith. Such had been reduced to a condition of extreme
danger. Having once known the way of the Lord, they
u 2
436 INTRODUCTION.
had become debased and brutalized. They had so per-
verted the grace of God, as to have rendered the fact of
having received it a calamity rather than a blessing; and
their undoing threatened to be hopeless, their last end
becoming worse than their beginning. But what would
be the doom of those who had been the authors of this
ruin ? '' Swift destruction," — bearing the character of
judicial retribution, hopeless of termination, hence
likened to '* eternal darkness," and unparalleled in its
nature.^ The certainty of such a retribution is made
known by the threatening of the Divine word, and by
the tenor of the Divine dealings with sinners, as seen in
the punishment of the fallen angels, the universal deluge,
the overthrow of the guilty cities ; and confirmed by
every consideration of the immutability of the Divine
nature. The period, also, when this fore-doomed penalty
will fully transpire, is announced as " the day of judg-
ment."
3. The apostle, standing on the verge of life, and
looking with prophetic vision upon the unfolding future,
reminds the church of the approach of a day which will
usher in an entire alteration in the physical as well as
moral world ; when not only the race which have peopled
this planet in a state of probation will enter on an unal-
terable condition of happiness or misery as the result,
but the material system itself, which has been the locality
of their trial-time, will undergo a purifying renewal by
fire.
But the last fires are not to lay the earth in irrepara-
ble ruin ; nor will this great catastrophe render the pur-
pose of God in creation abortive, but will rather bring
about its consummation. Forth from the flames will
arise a renovated world : the wreck of a sin-polluted and
3 ((
Most, or chiefly, those who after the flesh," &c.
INTRODUCTION. 437
perishable creation will give place to a regenerated one ;
the final home and inheritance of virtue and joy, incor-
ruptible, undefiled, and unfading.
To these inspired anticipations the sceptics of the day
would raise an objection, from an asserted perpetuity and
unchangeableness in the course of nature. But the
apostle answers them, by denying that the course of
nature had been uninterrupted, inasmuch as it had already
been broken in upon by the occurrence of the universal
deluge. So that " all things had " not ** continued as
they were from the beginning of the creation.'* Now he,
whose omnipotent fiat could then destroy the world by
water, can destroy it again, and will destroy it ; not,
indeed, by water, but by fire. He who then spake the
word, and the terrestrial creation was engulfed in the
waves of the deluge, will likewise speak again, and the
thundering flames of the last day will enwrap and con-
sume it. St. Peter goes further : even were it true that
the natural world had never suffered any interruption in
its course, would it therefore be necessarily true, that it
never can or will be ? Now revelation proclaims the
purpose of the Creator, that such an interruption awaits
it ; and the apostle proceeds to remind us, that the
decree which certifies and insures this event, is the decree
of the Unchangeable ; of Him who inhabiteth eternity, and
in whose procedure there can be neither caprice, precipi-
tancy, nor delay. Then, the slowness with which, to the
perception of the dwellers on earth, the designs of God
are unfolded, is grounded on a reason worthy of himself ;
he is long-suffering towards man, that man may be saved.
In making known tliese truths, St. Peter was not
soHtary among the messengers of God ; for inspiration
had given a consentaneous testimony to them by tlie
preaching and writing both of " the holy prophets" and
•' the apostles of the Lord and Saviour ;" among the latter
438 INTRODUCTION.
of whom, lie makes an especial reference to St. Paul, who
had been the great preacher, not only of justification
by faith, but of judgment to come. In applying these
sublime teachings, the venerable writer shows how sure a
safeguard the practical adoption of them will furnish
against apostasy ; how solemn a motive they give us to
maintain a sense of our present acceptance with God ;
how powerful is the stimulus which they afford to ad-
vancement in true hohness ; how legitimate is the expec-
tation which the church entertains of a coming time of
triumph, to participate in which, we are to see that, with
the lapse of our days, we advance in the knowledge of
God, and in the experience and exemplification of his
saving mercy.
THE SECOND AND THIRD EPISTLES OF ST. JOHN.
From the title of Kuria, or "Lady," we may gather
that the Second Epistle was addressed to a woman of
distinction, a Christian matron, with some of whose chil-
dren the apostle, who writes under the simple name of
" the presbyter," had recently become acquainted. The
tenderness of St. John's disposition breathes here, as in
the First Epistle ; yet not unaccompanied with decisive
admonitions against any participation or communion with
the adversaries of the truth.
The Third is a letter addressed to a worthy brother
named Gaius, or Caius. (See Acts xix. 29 ; xx. 4 ; Rom.
xvi. 23; 1 Cor. i. 14. But whether either of these, is
uncertain.) Both Gaius and Kuria appear to have lived
at no great distance from Ephesus. (2 Ep. 12; 3 Ep. 13,
14.) In this letter the apostle expresses his admiration
of the hospitable kindness shown by his friend to some
of the itinerant evangeUsts, and other servants of Jesus,
and encourages him to persevere in this beneficent con-
duct. He takes occasion, also, to censure the arrogant
INTRODUCTION. 439
bearing of Diotrephes, who wished to usurp a supreme
lordship in the church of which Gaius was a member, to
the exclusion of even apostolic interference. Diotrephes
has occasionally re-appeared.
It is well worthy of remark in these two epistles, as
well as in that of St. Paul to Philemon, what a serene and
spiritual dignity peculiar to themselves appears in the
most familiar and ordinary letters of the apostles, as well
as in their public and universal rescripts and discourses.
THE EPISTLE OF JUDE.
JiHUDA BAR Halphai was the brother of James, and
a nephew of the Holy Virgin, Thus, as the cousin-
german of Jesus, he bore the name, with James, of " the
brother of our Lord." (2 Cor. ix. 5.) For notices of
him, see Luke vi. 14, 16; Matt. xiii. 55; Mark vi. 3;
Luke vi. 16 ; John xiv. 21, 22. He wrote this Epistle at
an advanced period of life. Though probably directed at
first to the churches of Palestine, it was with an ultimate
reference to the necessities of the church at large, as a
caveat against the antinomian heresies which, without
strenuous opposition, were threatening to attain a por-
tentous growth. We here find the same graphic descrip-
tion of those vicious systems which occurs in the Second
Epistle of Peter, (the one account serving to illustrate
and confirm the other,) and against which the man of
God gives forth his appeal, in the indignant thunder of
the true Hebrew prophet. The counsels and exhortations
to the faithful members of the church, betoken, too, a
devout and parental earnestness.
THE BOOK OF REVELATION.
The Syrian version of the Apocalypse exhibits a style
of translation similar to that whicli distinguishes the
440 INTRODUCTION.
four Epistles. The author of it attempted a version
which should reflect the literal pecularities of the Greek
document. He followed out this purpose to the verge of
barbarism, and sometimes transgressed it. But the materi-
als for the critical investigation of the apocalyptic text are
comparatively so few, that were the work of this oriental
translator more uncouth than it is, we could by no means
afford to set it aside with indifference. As it is, the very
circumstance of its servile adherence to the letter of the
original, will be, in many respects, a recommendation.
Who made the version, is perfectly uncertain. The manu-
script from which our copies were printed, is now in the
library of the university of Leyden.^ It once belonged
to Joseph Scaliger, who probably obtained it from Kome ;
as it appears, from the subscriptions, to have been the
work of a copyist named Caspar, "from the country
of India," (}^Oj.-*ai^ )iZ) ^-) who was then, about
1580, residing at the house of the Propaganda. He
wrote neatly on silk paper, and in the round Syrian
hand. He made no distinction of chapters, and com-
monly fills his page without breaking the matter into
paragraphs at all, but merely distinguishing the sentences
by red and black points. The manuscript was edited at
Leyden in 162/, in the Syrian character, and with the
same words in Hebrew letters, with a Latin version, and
useful scholia, by Louis de Dieu, who, in this, as in his
other works, had the advantage of the beautiful typogra-
phy of Elzevir.^ It has been reprinted with various
* SCALIGER'S MSS. No. 18.
^ Apocalypsis Sancti Johannis, ex Manuscripto Exemplari a Bib-
liotheca Clariss. Viri Jos. Scaligeri deprompto, edita Charactere Syro
et Ebrao, cum Versione Latina et Notts, Opera et Studio Ludovici
De Dieu — Lug. Bat. Elze v. 1627. Assemann was of opinion, that
the Syrian version of the Revelation was the work of Mar Aba,
primate of the East about 540. A native of Persia, and educated in
the religion of Zoroaster, he did not learn either Syriac or Greek till
INTRODUCTION. 441
corrections in the Polyglots, and some other editions of
the Syrian scriptures.
On the great scenes of the Revelation itself, if I do not
here attempt to speak, my silence is not that of incredu-
lity or of unconcern, but of religious reverence and awe.
I watch with interest and gratitude the progressive
advances of erudite and holy men in the study and
investigation of prophecy ; but I have too much yet to
learn in this branch of biblical investigation, to take upon
me the office of an interpreter of the oracles which com-
prise the mystic history of the remaining ages of time ;
and especially of a book which " speaks wisdom" pre-
eminently *'to the perfect," and challenges the exercise
of the loftiest intellect, to unlock and appropriate its
treasures ; a book that, to employ the strong expres-
sions of St. Jerome, " contains almost as many mysteries
as words, and whose excellence transcends our highest
praise." ApocaJijpsis Joannis tot habet sacramenta
quot verba. Parum dixi, et 'pro merito voluminis laus
omnis inferior est. In verbis singulis tnultiplices latent
intelligenticB. Oro te, frater charissime, inter hcec vivere,
ista meditari, nihil aliud tiosse, nihil qucerere. Nonne
tibi videtur jam hie in terris regni coelestis habitaculum ?
— Ad Paulin.
after his conversion. Were we certain that he was the translator,
this circumstance might not be without use in explaining some of
the peculiarities of his work.
V 5
THB
SECOND EPISTLE OF PETROS.
I.
Shemun Petros, a servant of Jeshu Meshiha, to
those who by faith the same in preciousness ^ with us
have been made equal, through the righteousness of our
Lord and our Redeemer Jeshu Meshiha. Grace and
peace be multipUed to you through the knowledge of our
Lord Jeshu Meshiha. As He who all (things) which
of the divine power are unto hfe and godliness ^ hath
given (us), through the knowledge of Him who hath
called us unto the glory of him and of virtue,^ by annun-
ciations ^ great and precious which he hath given to you,
that by them you may be partakers of the divine nature,
while you escape the corruption of the lusts which are in
the world ; So, with this, bringing in all diligence,^ add
to your faith virtue ; but to virtue knowledge, but to
knowledge perseverance, but to perseverance patience,
but to patience godliness,^ but to godhness brotherly
kindness, but to brotherly kindness love. For while
these are found with you, and abound, neither slothful-
Or, honour. Gr. laoTi^ov wkttiv. 'IcrSrifioSf ejusdem pretii et
dignitatis — Schleusneh.
^ Dechalath Aloha, the fear, reverence, or worship of Aloha.
Or, excellence. BHesUuchtho dileh va-damyathrutho.
liik^OQA. ^^unciaiio, promissum : from wikf^ to know, make
known.
' Or, gravity. ShekoUano.
SECOND EPISTLE OF PETROS. 443
ness nor unfmitfulness will stand against you in the
knowledge of our Lord Jesbu Mesbiha. For he with
whom these* are not found is blind, and seeth not, and
hath forgotten the purification of bis former sins. Upon
this the more, my brethren, be careful, that by your
good works your calling and your election you may con-
firm;^ for, while you do these, you will never lapse;''
for so abundantly shall be given to you the entrance of
the eternal kingdom of our Lord and our Saviour Jeshu
Meshiiia.
Wherefore it doth not weary me to remind you con-
stantly of these, that you may know well, and be estab-
lished upon this truth. But I consider it right, so long
as I am in this body,^ to stir you up in remembrance :
knowing that the decease of my body is shortly (to be,)
as also our Lord Jeshu Mesliiha hath made me know.
But be careful also that (these) you may continually
have ; that also after my going forth the memorial of
them you may observe.
For it is not after fables which are made with art that
we have gone, in making known to you the power and
coming of our Lord Jeshu INIeshiha, but as we were
spectators of his majesty. For when he received from
Aloha the Father honour and glory, while a voice came
to him as this, after the glorious beauty of his majesty,
This is my Son, the Beloved, in whom I have delighted ;
we also this voice heard from heaven, as it came to him
when we were with him in the holy mount. We have
that which is sure also, the word of prophecy ; that
into which you do well to look, as to a hght shinirg in a
dark place, until the day dawn, and the sun arise in your
hearts. While this first you know, that every prophecy
^ Or, make sure.
7 Meshtarin, from shara^ lapsus est, delujuit, transgressus est.
® Bephagro hono.
444 SECOND EPISTLE OF PETROS.
of the scripture its own solution ^ is not. For not by
the will of man came any prophecy, but while by the
Holy Spirit led spake the holy men of God.
II.
But there were false prophets in the world, as also
among you there will be false teachers, they who intro-
duce heresies of destruction,^ and, the Lord who bought
them denying, bring upon themselves swift destruction.^
And many will go after their wickedness ; they, on
account of whom the way of truth will be blasphemed.
And with fraudulency^ of deceptive words will they make
merchandise of you ; they, whose judgment (denounced)
before tarrieth not, and whose destruction doth not
sleep. For if Aloha upon the angels who sinned was not
lenient, but in chains of darkness shut them in the
deeps, and dehvered them to be kept to the judgment
of pain ; and on the former world was not lenient, but
Nuch, who was the eighth preacher of righteousness, he
preserved, when the deluge came upon the world of the
wicked ; the cities of Sadum and of Omuro he burned,
and with overthrow condemned them, while an example
to the wicked who should be he set them ; also Lut the
righteous, who was bruised with the impure conversation
of the lawless, he delivered ;■ — for in sight and in hearing,
while (that) just (man) dwelt among them, from day to
day, his righteous soul by their lawless works was tor-
tured ; — the Lord knoweth how to deliver from affliction
them who fear him, but the evil unto the day of judg-
ment to be tormented will he reserve. But most those
who after the flesh follow the concupiscence of impurity,
' Or, every prophecy the solution of its scripture is not. Cul
nebiutho shorio dacthobo diloh lo hovo.
^ Abadono.
' Olubutho is used both for avaritia and defraudatio.
SECOND EPISTLE OF PETROS. 445
and of authority are contemptuous ; daring and arrogant,
(and) who by greatness ^ are not moved while they blas-
pheme : whereas angels, who in power and strength are
(so much) greater than they) bring not against them a
judgment of blasphemy. But these, as the dumb ani-
mals, by nature (ordained) to the knife and to destruc-
tion, blaspheming what they know not, in their own
destruction will be destroyed ; while they in whom is
iniquity the wages of iniquity shall receive. They repute
as pleasure the luxury which is in the day. Blemishes
(are they), full of spots, who dehghting in their refresh-
ments are luxurious : having eyes full of adultery, and
sins which cease not, alluring souls that are not estab-
lished. An heart have they which is disciplined in
covetousness ; sons of malediction, who, forsaking the
straight way, have erred, and gone in the way of Belam
bar Beur, who the wages of iniquity loved. But he had
reproof of his transgression ; (for) the dumb ass which
spake with the voice of man rebuked the madness of the
prophet. These are wells without water, clouds driven
from above, unto whom the blackness of darkness is
reserved. For while they speak scoffing words of vanity,
they allure with impure desires of the flesh those who
almost escaped from them who have their conversation
in error. And liberty to them they promise, while they
(themselves) are the servants of corruption ; for the
thing by which a man is overcome, to that he is subject.
For if [when] they have escaped from the pollutions of the
world through the knowledge of our Lord and Saviour
Jeshu Meshiha, with those very things entangled they are
again overcome, their end becomes worse than the begin-
ning. For it had been more tolerable for them not to
have known the way of righteousness, than, when they
' Or, glory, majesty.
446 SECOND EPISTLE OF PETROS.
knew, to turn backward from the holy commandment
deUvered to them. But it hath happened to them accord-
ing to the true proverb, that The dog hath turned unto
his vomit ; the sow which had washed into the wallow
of the mire.
Til.
Now this, my beloved, the second epistle T write to
you ; in both of which I awaken to remembrance your
fair* mind. That you may remember the words which
were before spoken by the holy prophets, and the com-
mandments of our Lord and our Saviour (delivered) by
the apostles. This first know you, that there will come
in the last of the days deriders who will deride, as after
their own lusts they walk, and saying, Where is the
promise of his advent ? for, since our fathers have slept,
every thing (abideth) as from the beginning of the
creation. Unknown to them is this while they are will-
ing, that the heaven was from of old, and the earth from
the waters and through the waters^ subsisted, by the
word of Aloha : those (waters) by which the world that
then was, again (was covered) with waters, and perished.
But the heaven which is now, and the earth, by his own
word are set, being reserved unto fire, unto the day
of judgment and the perdition of wicked men. But this
one (truth) be not ignorant of, my beloved. That one day
with the Lord (is) as a thousand years, and a thousand
years as one day. Not dilatory is the Lord in his pro-
mises, as some consider delay ; but is patient on your
account, not wiUing that any man should perish, but
(that) every man to repentance should come.
But the day of the Lord cometh as a thief : that (day)
in which the heavens suddenly ^ shall pass away, but the
* Reyoncun shaphira. s Men mayo, vabyad mayo komath.
* Mensheli.
SECOND EPISTLE OF PETROS. 44?
elements burning be dissolved, and the earth and the
works that are in it be found not.
As, therefore, all these are to be dissolved, how
behoveth it you to be holy in your conversation, and in
the fear of Aloha ; expecting and desiring the coming
of the day of Aloha ; that (day) iu which the heavens,
tried with fire, shall be dissolved, and the elements burn-
ing shall melt ?
But new heavens and earth, according to his promise,
we expect ; those wherein righteousness dwelleth.
Wherefore, my beloved, while these you expect, be
diligent, that, without blemish and without spot, of Ilim
you may be found in peace. And the long-suffering of
the Lord consider (to be for) salvation ; as also our
beloved brother Paulos according to the wisdom which
hath been given to him hath written to you. As in all
his epistles he speaks concerning these ; in which there
is somewhat difficult for intelligence. Those who are
not knowing nor settled pervert them, as also the remain-
ing scriptures, to their perdition.
You therefore, my beloved, knowing this before, keep
yourselves, lest, going after the error of those who are
lawless, you fall from your support. But increase in
grace, and in the knowledge of our Lord and our Saviour
Jeshu Meshiha, and (of) Aloha the Father, Whose be
glory both now, and in all time, and to the days eternal.
Amen.
Finished is the Second Epistle of Petros the apostle.
THE
SECOND EPISTLE OF JUHANON.
The presbyter to the elect Kuria and to her sons,
-whom I love in truth, nor I only, but all they who know
the truth, on account of the truth which abideth in us,
and is with us for ever ; Grace be with you and mercy
and peace, from Aloha the Father, and from Jeshu
Meshiha the Son of the Father, in truth and in love. I
have rejoiced much to have found of thy sons who walk
in the truth, after the commandment we have received
from the Father. And now I entreat thee, Kuria, — no
new commandment writing to thee, but that which we
have had from the beginning, — that we love one another.
And this is love, that we walk according to the com-
mandment ; this commandment is according to that
which you have heard from the beginning, that in it we
should walk. Because many deceivers are come out into
the world who confess not that Jeshu Meshiha came in
the flesh. This is the deceiver and antichrist. Be
watchful of yourselves, that not any thing perish which
you have wrought; but (that with) a complete reward
you may be recompensed. Every one who transgresseth,
and abideth not in the doctrine of the Meshiha, hath not
Aloha.^ He who abideth in his doctrine, this hath both
the Father and the Son. If any one come to you, and
this doctrine bring not, receive him not into the house,
and "Joy to you," and "Farewell," say not to him.
^ Or, Aloha is not in him.
SECOND EPISTLE OF JUHANON. 449
For he who saith to him, " Farewell," becometh a parti-
cipator of his evil deeds.
Though I have many things to write to you, I will not
with parchment and ink ; but I hope to come to you,
and mouth with mouth to speak, that our joy may be
complete. The sons of thy elect sister asTc your peace.
Grace be with you. Amen.
Finished is the Second Epistle of Juhanon the apostle.
THE
THIRD EPISTLE OF JUHANON.
The presbyter unto Gaios my beloved, whom I love in
truth. Our beloved, in all things I pray for thee, that
thou mayest prosper and be healthful, even as thy soul
prospereth. For I have rejoiced greatly when the i^re-
thren have come, and have testified concerning thy inte-
grity, even as in the truth thou walkest. And greater
joy than this I have not (than) when I hear that my
sons walk in the truth.
Our beloved, in faithfulness thou performest what thou
doest unto the brethren, and especially to those who are
strangers, who have testified of thy charity, before all
the church, to whom thou hast done well according to
that which is worthy of Aloha. For after his name they
went forth, taking nothing from the Gentiles. We
therefore ought to receive such, that we may be helpers
of the truth.
I would have written to the church ; but he who lov-
eth to be foremost^ of you, Diotrapas, receiveth us not.
On account of this, if I come, I will remember the works
which he doeth, who words of evil maketh concerning
us ; and these not satisfying him, he hath not received
the brethren, and those who receive he forbiddeth, and
also expelleth from the church. Our beloved, be not
imitative of the evil, but of the good. He who doeth
^ Kadmoyo.
THIRD EPISTLE OF JUHANON. 4.01
good is of Aloha, and he who doeth evil hath not seen
Aloha.
Concerning Demetrios is a testimony from every man,
and from the church, and from the truth itself. But we
also bear witness, and you know that our testimony is
true.
I have many things which I would write to thee, but I
will not with ink and reed write to thee. But I hope
that soon I shall see thee, and mouth to mouth we will
speak. Peace be with thee. The friends ask thy peace.
Ask the peace of the friends each by his name.
Finished is the Third Epistle of Juhanon.
THE
EPISTLE OE JIHUDA, THE BROTHER
OF JAKUB.
JiHXJDA, servant of Jeshu Meshiha, but brother of
Jakub, to the called people, who are beloved of Aloha the
Father, (and) in Jeshu Meshiha preserved : Mercy and
peace in love be multiplied unto you.
My beloved, while giving all diligence to write to you
concerning our common salvation, it is needful for me to
write to you, exhorting you (in particular) to do battle ^
for the faith which was once delivered to the saints. For
certain men have obtained entrance, who from the begin-
ning were proscribed in this condemnation ; depraved
men, who the grace of Aloha turn unto lasciviousness,
and him who is the only Lord God, our Lord Jeshu
Meshiha, deny. But I will to remind you, though all of
you know, that Aloha, when once the people from Mets-
reen he had redeemed, yet afterward^ destroyed them
who believed not. And the angels who kept not their
primacy, but left their habitation, unto the judgment of
the great day in chains unknown, under darkness, he
hath kept. As Sadum and Omuro, and the cities which
were around them, which in manner of them committed
fornication, and went after other flesh, are lying under
everlasting fire, condemned unto judgment. In this
manner also (will perish) those who, in sleep imagining,
defile the flesh, but contemn government, and blaspheme
^ D^aguno tebadun. 2 Qj.^ secondly.
EPISTLE OF JIHUDA. 453
majesty. Yet Mikael, chief of angels, when, with the
accuser speaking, he contended on account of the body of
Musha, dared not bring against him a revihng judgment,
but said. The Lord rebuke thee. But these the things
which they know not revile ; but through those by which
naturally as the beasts they are swayed, they are cor-
rupted. Woe to them ; for in the way of Koen they have
gone, and after the error of Belam for gain they have
burned, and in the rebellion of Kurach they have
perished. These are they who, in their recreations con-
taminating, behave w^antonly, feeding themselves without
reverence ; clouds without rain, roaming with the winds ;
trees whose fruit withereth, and which are unfruitful,
twice dead, and uplifted from their root ; turbulent
waves of the sea, which, by their foaming, manifest their
shame ; erring stars, unto whom the blackness of dark-
ness that is eternal is reserved. But Hauuk also, who
was the seventh from Adam, prophesied of these, saying,
Behold, the Lord cometh, with myriads of his saints,
To execute judgment upon all ;
And to convict all the wicked for all their deeds
Which they have wickedly done ;
And for all those obdurate words
Which ungodly sinners have spoken.
These are they who murmur and complain of every
thing, while walking according to their own desires ;
their mouth speaking portentous things, and extolling
persons for the sake of gain.
But you, my beloved, remember those words which
before were spoken by the apostles of our Lord Jeshu
Meshiha, who told you that in the last times there would
be those who scoff, who according to their own desires go
after wickedness. These are they who separate ; — ani-
mals, in whom the Spirit is not.
But you, my beloved, in your holy faith be edified
454 EPISTLE OF JIHUDA.
anew, praying in the Holy Spirit, ourselves in the love of
Aloha to keep, while looking for the mercy of our Lord
Jeshu Meshiha unto our eternal salvation. And some of
them snatch from the fire. But when they repent, have
compassion on them, with fear, hating even the tunic
which by the flesh is contaminated.
But to him who is able to keep you without falling
and without spot, and to establish you without blemish,
Aloha our only Saviour by Jeshu Meshiha our Lord,
before his majesty with joy. Be glory, and dominion, and
honour, and grandeur, both now and in all ages. Amen.
Finished is the Epistle of Jihuda the apostle, the brother
of Jakub and of Jose.
I
THE REVELATION.
V P' V p 7
> fi- 7 O - 7 7,
IN THE
NAME OF THE FATHER, AND THE SON, AND THE
SPIRIT OF HOLINESS, ONE TRUE ALOHA.
THE REVELATION
WHICH WAS MADE UNTO JUHANON THE EVANGELIST, FROM
ALOHA, IN PATHAMON THE ISLAND, WHITHER HE HAD
BEEN CAST BY NERO CAESAR.
I.
The Revelation of Jeshii Mesbilia, which Aloha gave
unto him, to show unto his servants the things which
must be done speedily ; and which he made known,
sending by his angel unto his servant Juhanon, who
attested the word of Aloha and the testimony of Jeshu
Meshiha, and all which he beheld. Blessed is he who
readeth, and they who hear the words of this prophecy,
and keep those which are written therein ; for the time
hath approached.
Juhanon to the seven churches which are in Asia :
grace to you and peace from him who is, and who was,
and who cometh ;^ from the seven Spirits who arc before
his throne ; and from Jeshu Meshiha who is the faithful
Witness, the First-born of the dead, and Head of the kings
of the earth, who hath loved us, and released ^ us from
our sins by his blood, and hath made us a priestly king-
^ D'othe. - Sharoy solvit.
456 THE REVELATION
dom ^ unto Aloha and his Father ; to whom be glory and
dominion for ever and ever. Amen.
Behold, he cometh with clouds, and all eyes shall see
him, and they also who transfixed * him ; and for him
shall mourn all the tribes of the earth. Yes, Amen !
I am Olaph and Thau, saith Aloha the Lord, who is,
and who was, and who cometh, the Omnipotent.^
I, Juhanon your brother, and your fellow-sharer in
the affliction, and in the patience, which are in Jeshu
Meshiha, was in the island which is called Pathamon,
for the word of Aloha and for the testimony of Jeshu
Meshiha. I was in the Spirit on the Lord's day;^
and I heard behind me a great voice as a trumpet,
saying.
What thou seest, write in a book ; and send to the
seven churches, at Ephesos, and at Smurna, and at Per-
gamos, and at Thiatira, and at Sardis, and at Philida-
phia,^ and at Laodikia.
And I turned to see the voice that spake with me ;
and being turned, I saw seven candlesticks of gold.
And in the midst of the candlesticks (one) who was like
the Son of man, clothed to the foot, and girded about his
paps with a circlet of gold. But his head and hair were
white as wool, white as snow ; and his eyes (were) as a
flame of fire, and his feet were like refined brass,^ which
flamed as in a furnace, and his voice as the voice of
many waters. And he had in his right hand seven
stars ; and from his mouth a sharp sword of two edges
went forth ; and his countenance was as the sun shining
in his strength. And when I saw him I fell at his
' Malkutho kolmoitho, regmim sacerdotale. * Dadaqruhi.
^ Lit. Achid kul, The holder or upholder of all. So through-
out.
Yaumo moronoio. ^ ti^s spelt in the Syriac copies.
'' Nechosho Lebamnoio. The xo.^Ko\i§(wov of the Greek text.
OF JUHANON. 457
feet as dead. And he laid upon me his right hand,
saying,
Fear not : I am the First and the Last ; and who liveth
and who have been dead ; and, behold, I am ahve for
ever and ever. Amen ! And I have the keys of death
and of Sheul. Write, then, what thou hast seen ; and
those which are, and those which are to be after them.
(This is) the mystery of the seven stars which thou
sawest in my right hand, apd of the seven candle-
sticks of gold : the seven stars are the angels of the
seven churches, and the seven candlesticks are the
seven churches.
II.
To the angel of the church which is in Ephesos,
write :
These saith the Holder of all,^ and of the seven stars in
his right hand, who walketh in the midst of the seven
candlesticks of gold. I know thy works, and thy labour,
and thy patience, and (that) thou canst not bear evils ;
and hast tried those who say they are apostles, and are
not, and hast found them liars. And thou hast patience,
and hast laboured on account of my name, and hast not
fainted. But I have against thee, because thy first love
thou hast forsaken.
Remember, therefore, from whence thou art fallen, and
repent, and do the first works. But if not, I will come
to thee quickly, and will remove thy candlestick from its
place, if thou convert not. But this thou hast, that
thou hatest the works of the Nikolitu, which also I
(hate). He who hath ears, let him hear wliat the Spirit
saith to the churches. To him who ovcrcomcth I will
give to eat of the tree of life, which is in the paradise of
my God.
' Achid kill.
X
458 THE REVELA.TION
And to the angel of tlie church which is in Smurna,
write :
These saith the First and the Last, who was dead, and
Uveth. I know thy works, and affliction, and poverty, but
thou art rich ; and the blasphemy of them who say of
themselves that they are Jihudoyee, and are not, but the
synagogue of Sataua. Fear not any thing of those that
thou art to suffer ; for, behold, it will be that the accuser
will cast some of you into prison, so that you may
be tried ; and you will have affliction ten days. Be
faithful unto the death, and I will give thee the crown of
life. He who hath ears, let him hear what saith the
Spirit to the churches. He who overcometh shall not be
injured by the second death.
And to the angel of the church which is in Pergamos,
write :
These saith he who hath the sharp sword with two
edges. I know thy works, and where thou dwellest,
where (is) the throne of Satana ; and thou hast held my
name, and not denied my faith in those days when my
witness was exposed,^ my faithful one, who was killed
with you where dwelleth Satana.
But I have against thee a little,^ because thou hast
there those who hold the doctrine of Belam, who taught
Balok to cast a stumbling-block before the sons of Israel,
to eat that which the sons of idols (eat), and to commit
fornication. So hast thou who hold the doctrine of the
NikoHtu : of it, in like (manner), repent ; and if not, I
will come to thee quickly, and will war against them
with the sword of my mouth. He who hath ears, let him
hear what saith the Spirit to the churches. To him who
^ Or, became a spectacle. But, instead of Ethchazaith, spec-
taculum /actus est, the Polyglots read Ethchartth am; " Thou
wast in conflict along with my witness, my faithful one."
^ " A few things." — Polyglot.
OF JUHANON. 459
overcometh will I give to eat of the manna which is hid-
den ; and I will give to him the white stone,^ and upon
the stone a new name written, which no man knoweth
but he who receiveth.
And to the angel and church^ which is in Thiatiros,
write :
These saith the Son of Aloha, who hath his eyes as the
flame of fire, and his feet like refined brass. I know thy
works, and thy love and faith and service ; and also thy
patience, and thy last works to be greater than the first.
But I have against thee that thou permittest thy wife
Izabel, who calleth herself a prophetess, to teach and
seduce my servants to commit fornication, and to eat
what the sons of idols ^ (eat). And I gave her time
when she might convert, and she willed not to repent of
her fornication. Behold, I cast her into a bed, and
those who have committed adultery with her into great
affliction, if they repent not of their works. And her
sons will I kill with death, and all the churches shall
know that I am he who searcheth the reins and the
hearts : and I will give to you every one according to
your works. But to you I say, to those of the rest who
are in Thiatiros, all them who have not this doctrine, the
men who know not the depths ^ of Satana, as they
speak ; I will not throw upon you another burden ; but
that which you have, hold, until I come. And he who
conquereth, and lie who keepeth until the end my works,
I will give to him power ^ over the peoples, and he shall
rule them with a rod of iron, and as a vessel of the pot-
ter shall they be destroyed, as also I have received from
my Father ; and I will give to him the morning star.
' Chushbonoy rationale. Query, a breastplate ?
* So Scuaff's text, but not Walton's.
' Walton, " To eat the sacrifices of idols."
® Am'iklho. ' Shultono.
X 2
460 THE REVELATION
He who hatli ears, let him hear what the Spirit saith to
the churches.
III.
And to the angel who is in Sardis write :
These saith he who hath the seven Spirits of Aloha, and
the seven stars : I know thy works, that a name thou hast
that thou livest, and thou art dead. Awake, and keep those
things which remain, which are about to die ; for I have
not found thy works complete before my God. Remem-
ber then how thou hast received, and hearken, and keep,
and repent. And if then thou wilt not awake, I will
come against thee as the thief, and thou shalt not know
in what hour I come against thee.
But thou hast a few names in Sardis who have not
defiled their vestments ; and they shall walk with me in
white, because they are worthy. He who overcometh
shall be clothed in white vestments, and I will not blot
their ^ name from the book of life ; and I will confess
their name before my Father, and before his angels. He
who hath ears, let him hear what the Spirit saith to the
churches.
And to the angel of the church which is in Philadel-
phia write :
These saith the Holy, the True, who hath the key
of David ; who openeth and no man shutteth,^ and who
shutteth^ and no man openeth.
I know thy works ; and, behold, I have given before
thee an open door, which no man can shut ; because
thou hast a little strength, and hast kept my word, and
hast not denied my name. Behold, I will give [to those]
of the synagogue of Satana, who say that they are
Jihudoyee, and are not, but lie ; behold, I will make them
^ Shemo dilhun. » Lit. holdeth.
OF JUHANON. 461
to come and worship before thy feet, and they shall
know that I have loved thee. Because thou hast kept the
word of my patience, I will keep thee from the hour of
temptation, which is to come upon all the habitable
world, to try them who dwell upon the earth.
I come quickly. Hold that which thou hast, that no
man take thy crown. Him who overcometh I will make
a column in the temple of my God, and he shall go out
no more ; and I will write upon him the name of my
God, and of Urishlem the new, which descendeth from
heaven from my God, and my new name. He who hath
ears, let him hear what the Spirit saith to the churches.
And to the angel of the church which is in Ladikia
write :
These saith the Amen, the Witness, the faithful, the
true, the Head of the creation of Aloha.
I know thy works, that thou art neither hot nor cold.
"Would that thou wast cold or hot ! So, because thou art
lukewarm, and neither hot nor cold, I will vomit thee
from my mouth. Because thou sayest, I am rich, and
have become opulent, and of nothing have need ; and
knowest not that thou art infirm, and miserable, and
needy, and bhnd, and naked ; I counsel thee to buy of
me gold, proved by fire, that thou mayest be rich ; and
white raiment, that thou mayest be clothed, and the
shame of thy nakedness be not seen ; and lave with colly-
rium thine eyes, that thou mayest see. All those whom
I love, I reprove and chasten : be zealous therefore, and
repent.
Behold, I stand at the door and knock : if any man
hear my voice, and will open the door, I will enter unto
him, and will sup with him, and he with mc. And to him
who overcometh I will give to sit with me upon my
throne, as also I have overcome, and have sat with my
Father in his throne.
462 THE REVELATION
He who hatli ears, let him hear what the Spirit saith
to the churches.
IV.
After these I saw, and, behold, a door (was) open in
heaven. And the first voice that I had heard as a trum-
pet talking with me, said.
Come up hither, and I will make thee see the (things)
which must be after these.
At once I was in the spirit : and, behold, a throne ^
placed in heaven, and upon the throne (One) sat. And
he who sat was like to the appearance of the stone of
jaspon, and of sardion ; and the bow of the clouds was
around the throne, in resemblance to the appearance of
zmragda. Around the throne^ were seats ^ twenty and
four ; and upon those seats twenty and four presbyters *
sitting, who were robed in white vestments, and upon
their heads wore coronets^ of gold. And from the
throne went forth Hghtnings and the voice of thunders.
And there were seven lamps of fire which burned before
His throne, which are the seven Spirits of Aloha. And
before the throne was a sea of brightness ^ like chrys-
talos ; and in the midst of the throne, and around it,
and before the throne, four living-ones,''' who were full of
eyes before and behind. And the first living-one was
like the lion, and the second living-one was like the calf,
and the third hving-one had a face as a man, and the
fourth living-one was like the eagle which flieth. And
these four living-ones, each of them, had six wings round
about ; and within were full of eyes ; and they rest not
day and night from saying,
^ Kursio, a seat of state. ^ Xhronos.
' Kursothee. ^ Kashishee. ^ Kalilee.
" Zagugitho, Heb. Zechuchith ; root, zakaJc, to shine, be trans-
parent.
' Chaivothee, " animated beings ; " from chai, " to live."
OF JUHANON. 463
Holy, holy, holy.
Lord God Almighty,
Who wast, and art, and art to come.
And when those living-ones give glory and honour and
thanks^ unto Him who sitteth upon the throne, to Him
who liveth for ever and ever, the four and twenty preshy-
ters fell before Him who sitteth upon the throne, and
worshipped Him who liveth for ever and ever, and cast
their crowns before the throne, saying.
Worthy art thou, 0 Lord,
And our God the Holy One,
To receive glory and honour and power ;
For thou hast created all.
And by thy hand they are.
And through thy will they were and are created.
V.
And I saw in the right hand of him who sat on the
throne a writing which was written within and on the
back, and sealed^ with seven seals.^ And I saw a mighty
angel who proclaimed with a great voice :
Who is worthy to open the book, and to loose the
seals thereof? And no one was able, in heaven above,
nor upon earth, nor under the earth, to open the book,
or to inspect it.
And I wept much, because no one could be found who
was worthy to open the book, or to inspect it. And one
of the presbyters said to me. Weep not ; behold, the Lion
of the tribe of Jihuda, who is the root of David, hath
prevailed. He will open the book and the seven seals ^
thereof.
And I saw, in the midst of the presbyters, a Lamb
" More strictly, (kuhol-taibutho,) acceptance of thanks, that is, as
by the divine hand.
^ Tabi. ' Tabee. ^ Chetomee.
464 THE REVELATION
standing, as slain, who had seven horns and seven eyes,
which are the seven Spirits of Aloha, which are sent
forth to all the earth. And he came and took the book
from the right hand of him who sat upon the throne.
And when he had taken the book, the four living-ones
and the twenty and four presbyters fell down before the
Lamb, having each of them an harp, and vials of gold
full of perfumes, which are the prayers of the saints.
And they hymned a new hymn, saying.
Thou art worthy to take the book.
And to open the seals thereof;
Because thou wast slain.
And hast redeemed us to Aloha by thy blood,
From every tribe and tongue and people and nation.
And thou hast made them^ to our God kings and
priests.
And reigning upon the earth.
And I saw and heard as the voice of many angels
around the throne, and the li\dng-ones, and the presby-
ters, and the number of them was ten thousand times
ten thousand, and thousands of thousands, which said
with a great voice.
Worthy is the Lamb that was slain.
To receive power, and riches, and wisdom, and
strength.
And honour, and glory, and blessing.
And every creature which is in heaven, and on
earth.
And under the earth, and in the sea.
And all them which are therein.
And I heard him who sat upon the throne saying :
To the Lamb let there be given blessing, and
honour, and glory, and praise, and dominion, for ever
and ever.
^ Emm.
OF JUHANON. 465
And the four living-ones said.
Amen !
And the presbyters fell, and worshipped.
VI.
And I saw, when the Lamb had opened one of the
SEVEN SEALS. And I heard one of the four living-ones
speaking as the voice of thunder.
Come, and see !
And I looked : and there was a white horse ; and he
who sat upon him had a bow, and there was given to
him a crown ; and he went forth conquering, so that he
might conquer.
And when he had opened the second seal, I heard
the second living-one, who said,
Come !
And there went out another horse (which was) red ;
and to him who sat upon him was given to take peace
from the earth, and thus that one another they should
kill ; and there was given to him a great sword.
And when he had opened the third seal, I heard
the third living- one, saying.
Come, and see !
And I saw, and, behold, a black horse, and he who
sat upon him had a balance in his hand. And I heard a
voice from the midst of the four living-ones, saying,
A chocnix of wheat for a dinar ;
And three choeniccs of barley for a dinar ;
And the oil and the wine hurt not.
And when he had opened the fourth seal, I heard
the fourth living-one, saying,
Come, and see !
And I saw a green horse,^ and he who sat upon him
* Susio Uroko.
X 5
466 THE REVELATION
had the name of Death, and Shiul followed after him.
And there was given to him power over the fourth of the
earth, to kill with the sword, and with famine, and with
death, and with the toothed beast of the earth.
And when he had opened the fifth seal, I saw
under the altar the souls of them who had been killed
for the word of Aloha, and for the testimony of the
Lamb, which had been theirs. And they cried with a
great voice, saying,
Until when, 0 Lord, holy (and) true,
Dost thou not judge and avenge our blood
On those who dwell upon the earth ?
And there was given to each of them the white robe ;
and it was told them, that they should rest yet a little
time, until should be completed their fellow- servants, their
brethren who would be killed as also they.
And I saw when he opened the sixth seal, there was a
great movement ; and the sun became black as sackcloth
of hair, and all the moon became as blood ; and the
stars of heaven fell to the earth, as the fig-tree casteth
her figs, when from a great wind she is shaken. And
the heavens were sundered ^ as a book that is rolled, and
all the mountains and islands from their places were
moved ; and the kings of the earth and great ones, and
the chiefs of thousands, and the rich and the mighty
ones, and every servant, and every freeman, hid them in
the caverns, and in the rocks of the mountains, saying to
the mountains and to the rocks, Fall upon us, and hide
us from the face of him who sitteth upon the throne,
and from the wrath of the Lamb. For the great day of
their wrath has come, and who is able to stand ?
^ Eikphareshu.
OP JUHANON. 467
VII.
And after these, I saw four angels standing upon the
four corners of the earth, holding the four winds of the
earth, that the winds should not hlow upon the earth,
nor upon the sea, nor upon the trees. And I saw ano-
ther angel, and he ascended from the rising of the sun ;
who had the seal of Aloha the Living. And he cried
with a great voice to the four angels to whom it had been
given to hurt the earth and the sea, saying.
Hurt not the earth, nor the sea, neither the trees,
until we have sealed the servants of our God upon their
foreheads. And I heard the number of them who were
sealed, an hundred and forty and four thousands, sealed
of every tribe of Israel : of the tribe of Jihuda, twelve
thousand were sealed ; of the tribe of llubill, twelve
thousand ; of the tribe of Gad, twelve thousand ; of the
tribe of Ashir, twelve thousand ; of the tribe of Naph-
toh, twelve thousand ; of the tribe of Manasha, twelve
thousand ; of the tribe of Shemun, twelve thousand ; of
the tribe of Levi, twelve thousand ; of the tribe of
Isokar, twelve thousand ; of the tribe of Zabolon, twelve
thousand ; of the tribe of Jauseph, twelve thousand ; of
the tribe of Benjomin, twelve thousand [were sealed.]
After these I saw, and, behold, a great assembly, which
to number no man was able, from all people and nations
and tribes and tongues, were standing before the throne
and before the Lamb, arrayed in white robes, and with
palms in their hands ; and, crying with a great voice, said,
Salvation to our God !
To him who sittcth on the throne,
And to the Lamb !
And all the angels stood around the throne, and the
presbyters, and the four living-ones; and they fell before his
throne upon their faces, and worshipped Aloha, sayijig,
468 THE REVELATION
Amen. Blessing, and glory, and -wisdom, and thanks-
giving,
And honour, and might, and power.
To our God, for ever and ever. Amen.
And one of the presbyters answered and said to
me : —
These, who are arrayed in white robes, who are they ?
and from whence do they come ?
And I said to Lim, My lord, thou knowest.
And he said to me, These are they who have come from
great affliction, and have washed their robes, and made
them white in the blood of the Lamb. On account of this,
they are before the throne of Aloha, and minister to him
day and night in his temple. And he who sitteth upon
the throne will protect them.^ They will not hunger or
thirst again, nor will the sun come down upon them, nor
any heat ; for it is the Lamb who is in the midst of the
throne who will feed them, and will lead them unto foun-
tains of living waters, and Aloha will wipe away every
tear from their eyes.
vin.
And when he had opened the seventh seal, silence
was in heaven, as the dividing of an hour. And I saw
the seven angels who stood before Aloha, and there were
given to them seven trumpets.
And another angel came, and stood at the altar, and
he had a censer of gold, and many perfumes were given
to him, which he should give with the prayers of all saints
upon the altar of gold that is before the throne ; and
the cloud "^ of the perfumes of the prayers of the saints,
ascended from the hand of the angel before Aloha.
And the angel took tlie censer, and filled it from the
file of the altar, and cast forth upon the earth.
' Nageen alihun, " shadow over them." 7 Ataro.
OF JUHANON. 469
And there were thunders, and hghtnings, and voices,
and movement.
And the seven angels which had the seven trumpets
prepared them to sound.
And the First sounded.
And there was hail, and fire mingled with the waters,
and they were cast upon the earth ; and the third of the
earth hurned, and the third of the trees burned, and
every green herb burned.
And the Second angel sounded.
And as a great mountain burning with fire was cast
into the sea ; and the third of the sea also became blood.
And the third of all creatures which were in the sea,
which had lives, died, and the third of the ships were
destroyed.
And the Third angel sounded.
And there fell from heaven a star burning as a lamp,
and it fell upon the third of the rivers, and upon fountains
of waters. And the name of the star is called Aphsiu-
thos ; and the third of the waters became bitterness, and
many men died from the waters because they were bitter.
And the Fourth angel sounded.
And the third of the sun was absorbed,® and the third
of the moon, and the third of the stars, as that the third
of them should be darkened ; and they were darkened,
and the day shone not a third of it, and the night, in
like manner.
And I beheld, and heard an eagle,^ flying in the midst,
having a tail of blood, ^ saying with a great voice. Woe,
' An eagle. This is considered a good reading, and has been
given by Griesbach in his Greek text.
^ Here the Syrian translator was at fault. Ilis Greek copy, with-
out separating the words, read ev/xeo-oupaz/Tj/xoTi, " in tlie midst of hea-
ven ;" which he appears to have decomposed thus : iv ^tVy (" the
470 THE REVELATION
woe, to those who dwell upon earth, from the voice of the
rest of the trumpets of the three angels which are about
to sound !
IX.
And the Fifth angel sounded.
And I saw a star which fell from heaven unto the earth,
and there was given to him the key of the pit of the
abyss. And he opened the pit of the abyss,^ and smoke
ascended from the pit, as the smoke of a burning fur-
nace ; and the sun was darkened, and the air, from the
smoke of the pit. And from the smoke came forth
locusts upon the earth. And there was given to them
power such as scorpions have upon the earth. And it
was told them, that they should not hurt the herbage of
the earth, nor any green (thing), nor any tree, but only
those men who had not the seal of Aloha upon their
foreheads. And it was given them, that they should not
kill them, but torture them five months. And their
torture was as the torture of a scorpion when he striketh
a man.
And in those days men shall seek death, and shall not
find ; and shall desire to die, and death will flee from
them.
And the likeness of those locusts (was this) : they
resemble tlie appearance ^ of horses prepared for battle.
And upon their heads (was) a crown of the likeness of
gold ; and their faces (were) as the faces of men. And
they had hair as the hair of women, and their teeth were
as of Hons ; and they had breast-plates as breast-plates of
iron, and the sound of their wings was as the sound of
the chariots of many horses running to battle. And they
had tails hke those of scorpions, and stings ; and in their
midst") oiipa ("a tail"; alfxa ("blood,") so as to produce the singu-
lar expression given above.
2 Biro dathumo. ^ Or, they are like as the likeness of.
OF JUHANON. 471
tails they have power to hurt men five months. And they
had a king over them, the angel of the abyss, and his
name in Hebrew is Abadon ; but in Javanith his name is
Apolon.
One woe hath gone. Behold, two woes yet come after it.
And the Sixth angel sounded.
And I heard one voice from the horns of the altar of
gold which was before Aloha, saying to the sixth angel
who had the trumpet. Release the four angels which are
bound in the great river Phraat. And the four angels
were released, they who were prepared for an hour, and
for a day, and for a month, and for a year, to kill the
third (part) of men. And the number of the host of the
horsemen was two myriads of myriads. I heard the
number of them. And as I beheld those horses in the
vision, and those who sat upon them, (I saw that) they
had breast-plates of fire, and jacinth, and sulphur ; and
the heads of the horses were as the heads of lions, and
from their mouths went out fire, and smoke, and sulphur.
And by these three plagues were the third of men killed ;
from the fire, and from the smoke, and from the sulphur
which went out of their mouths. For the power of the
horses is in their mouth and in their tails : for their tails
were like serpents which had heads, and with them they
wound. And the rest of men who were not killed by
those plagues, did not repent of the works of their hands,
that they should not worship demons and idols of gold
and of silver and of brass and of stone and of wood,
which can neither see nor hear ; nor repented they of
their murders, nor of their sorceries, nor of their fornica-
tions, nor of their robberies.
X.
And I saw another mighty angel descending from
heaven, clothed (with a) cloud, ana the bow of the cloud
472 THE REVELATION
(was) upon his liead ; and his countenance was as the sun,
and his feet as columns of fire. And he had in his hand
an open book ; and he set his right foot upon the sea,
but the left upon the land, and cried with a great voice,
as the roar of a lion. And when he had cried, seven
thunders spoke their voices. And when those seven
thunders had spoken, I was about to write. And I heard
a voice from heaven, which said. Seal those (things)
which the seven thunders have spoken, and write them
not.
And the angel whom I saw standing upon the sea and
upon the land, lifted his right hand to heaven, and sware
by Him who liveth for ever and ever, who created heaven
and those who are in it, and the earth and those that are
in it, and the sea and those that are in it. That time no
more shall be ; but (that) in the days of the voice of the
seventh angel, when he is about to sound,* the mystery
of Aloha shall be completed, as he hath declared to his
servants the prophets.
And the voice which T heard from heaven spake with
me again, and said. Go, take the book which is open in
the hand of the angel who standeth upon the sea and
upon the land. And I went to the angel, and said to
him, Give me the book. And he said to me. Take, and
eat it ; and it will embitter thee thy belly, but in thy
mouth it will be sweet as honey. And I took the book
from the hand of the angel, and ate it. And it was in
my mouth as sweet as honey ; and when I had eaten it
my belly was made bitter. And he said to me. It
behoves thee yet to prophesy concerning many nations,
and concerning peoples and princes and kings.
OF JUHANON. 473
XI.
And there was given to me a reed, like a staff; and
the angel stood, saying. Arise, measure the temple of
Aloha, and the altar, and them who worship therein ;
and the court which is without the temple cast out,^ and
do not measure it, because it is given to the Gentiles, and
the holy city shall be trodden down, months forty
AND two. And I will give my two witnesses, and they
shall prophesy, days a thousand and two hundred
AND SIXTY, clothed in sackcloth. These are the two
olive (trees) and two candlesticks which before the Lord
of the earth do stand. And if a man willeth to wound
them, fire cometh forth from their mouth, and devoureth
their adversaries. And if a man willeth to wound (them),
thus must he be killed. These have power to shut hea-
ven, that rain it may not rain in those days ;^ and power
have they over the waters, to turn them into blood, and
to smite the earth with every plague as many times as
they will. And when they shall have completed their
testimony, the beast of prey, which ascended from the
abyss, will make war against them, and overcome them,
[and kill them,'^] and their dead bodies (will be) upon the
wide street of the great city, which is called, spiritually,
Sedum, and Metsreen, where also our Lord hath been
crucified. And of the peoples and tribes and nations and
tongues, seeing their dead bodies days three and a half,
will not suffer them to be laid in the tomb. And they
who dwell upon earth will rejoice over them and be grati-
fied, and will send gifts to one another, because these two
prophets tormented tliem who dwell upon earth.
And after those three days and a halt', the spirit of life
from Aloha entered into them, and they arose upon their
' Aphek men lebar. * " Days of prophecy." — Polyglots.
7 Ibid.
474 THE REVELATION
feet. And great fear fell upon them who saw them.
And they heard® a great voice from heaven, saying to
them, Ascend hither. And they ascended to heaven in a
cloud, and their adversaries beheld them. And in that
hour there was a great movement ; and one of ten of
the city fell ; and there were illed in the movement the
names of men seven thousand. And they who were left
were made afraid, and gave glory to Aloha.
That second woe hath passed. Behold, the third woe
Cometh quickly.
And the Seventh angel sounded. And there were voices
and thunders, saying,
The kingdom of the world
Is of our Lord, and of his Meshiha ;
And he will reign for ever and ever !
And the twenty and four presbyters who were before
the throne of Aloha, who were sitting upon their thrones,
fell upon their faces and worshipped, saying.
We give thanks to thee,
Lord God omnipotent.
Who art, and who wast ;
Because thou hast taken thy great power,
And hast reigned.
And the nations were angry ;
But thy wrath is come.
And the time of the dead.
That they should be avenged ;
And to give reward to thy servants.
To the prophets, and to the saints.
And to them who fear thy Name,
To the small and to the great ;
And to destroy them who have destroyed the earth.
And the temple of Aloha was opened in heaven ; and
• "I heard." — Polyglots.
OF JUHANON. 475
there was seen the ark of his covenant in his temple.
And there were hghtnings, and thunderings, and voices,
and movement, and great hail.
XII.
And a great sign was seen in heaven ; a woman
clothed with the sun, and the moon beneath her feet,
and upon her head a crown of twelve stars. And having
in her womb, she cried, and was in travail, and was pained
to give birth.
And I saw another sign in heaven ; and behold a great
dragon of fire, which had seven heads and ten horns, and
upon his heads seven diadems.^ And his tail drew the
third of the stars of heaven, and cast them to the earth.
And the dragon stood before the woman when she was
about to give birth, that when she had given birth he
might devour her son. And she gave birth to a male
child, who is to rule all nations with a rod of iron ; and
her son was rapt unto Aloha and unto his throne. And
the woman fled into the desert, where she had a place
prepared of Aloha, that there they might nourish her,
DAYS A THOUSAND AND TWO HUNDRED AND SIXTY.
And there was war in heaven. And Mikoel and liis
angels [came ^] to fight with the dragon ; and the dragon
and his angels warred. And they coidd not prevail, and
their place was found no more in heaven. And the
great dragon was cast down, the old serpent, who is
called the Deceiver, and the Adversary, which seduceth
the whole habitable world. And he was cast upon the
earth, and his angels with him were cast. And I heard
a great voice in heaven saying.
Now is there salvation and strength,
And the kingdom of our God,
9 » (3 p V
|<v^ \^>^^ » Polyglot,
476 THE REVELATION
And the power of his Meshiha ;
Because the accuser of our brethren is cast down,
"Who accused them before Aloha day and night.
And they overcame him by the blood of the Lamb,
And by the word of his testimony.
But they loved not their lives unto death.
Wherefore let the heavens be glad,
And those who dwell in them.
Woe to the earth and to the sea !
Because the deceiver hath gone down to you,
Having great indignation,
Knowing that little time is to him. *
And when the dragon ^ saw that he was cast down upon
the earth, he pursued the woman which gave birth to the
son. And there were given to the woman two wings of
a great eagle, that she might fly into the desert unto her
place, where she was to be nourished a time, and
TIMES, AND THE DIVIDING OF A TIME, from the faCS
of the serpent.^ And the serpent cast forth from his
mouth after the woman waters like a river, as that she
might be carried off by the river which he would make.
And the earth succoured the woman, and the earth
opened her mouth, and swallowed the river which the
dragon had cast forth from his mouth. And the dragon
raged against the woman, and went to make war with
those of the rest of her seed which kept the command-
ments of Aloha, and had the testimony of Jeshu. And
he stood upon the sand of the sea.
XIII.
And I saw that a beast of prey ^ ascended from the
sea, having ten horns and seven heads, and upon his
* Literally, (chaivith shenOy) a beast of the tooth, i. e., a carni-
vorous animal. The same expression occurs throughout.
OF JUHANON. 477
horns seven diadems ; and upon liis lieads names of blas-
phemy. And the beast of prey which I saw was hke a
leopard, and his feet were as (those) of a bear, and his
mouth as the mouth of a lion, and the dragon gave to
him his power, and his throne, and great authority.
And one of his heads was wounded as to death. And
his stroke of death was healed ; and all the earth won-
dered after the beast of prey. And they worshipped the
dragon because he had given authority to the beast of
prey, [saying, Who is hke the beast of prey,^] and who
is able to make war with him ? And there was given
him a mouth speaking great sayings and blasphemies,
and authority was given him to act, months, forty
AND TWO.
And he opened his mouth to blaspheme against Aloha,
blaspheming his name, and his tabernacle, and those who
dwell in heaven. And there was given to him authority
over every tribe, and people, and tongue, and nation ;
and there was given to him to make war with the saints,
to overcome them. And all those who inhabit on the
earth will worship him, they whose name is not written
in the book of life of the Lamb from the foundation of
the world.
If a man have ears, let him hear. If any man into
captivity leadeth, into captivity he shall go. If any man
kill with the sword, it behoveth him by the sword to be
killed. This is the patience and the faith of the saints.
And I saw another beast of prey ascending from the
earth ; and he had two horns like those of the lamb, and
he spake as the dragon. And all the authority of the
first beast of prey he exercised before him ; and he made
the earth and tliose who inhabit therein to worsliip tlic
first beast of prey, whose wound of death was healed.
And he wrought great signs, as that also he would make
* Polyglots.
478 THE REVELATION
fire to come down from heaven upon earth before men.
And he will seduce those who dwell upon earth to the
making an image of the beast of prey who had the
wound of the sword and lived. And it was given to him
to give spirit to the image of the beast of prey, [that the
image also of the beast of prey should speak, ^] and to
cause that all those whosoever who worshipped not the
image of the beast of prey should be killed. And he
caused all, small and great, and rich and poor, and sons
of freedom and slaves, to have given to them a signature
upon their right hands, or upon their foreheads ; as that
no man might be able to buy or sell, unless he had the
signature of the name of the beast of prey, or the num-
ber of his name. Here is wisdom. Let him who hath
mind, calculate the number of the beast of prey ; for the
number is of man ; and his number is SLx hundred and
sixty and six.
XIV.
And I saw, and, behold, the Lamb stood upon the
mountain of Sion, and with him the number, an hundred
and forty and four thousand, who had his name, and the
name of his Father, written upon their foreheads.
And I heard a voice from heaven, as the sound of
many waters, and as the sound of great thunder ; and
the voice which I heard was as harpers striking on their
harps. And they hymned a new hymn before the throne,
and before the four living-ones, and the presbyters. And
no man was able to learn the hymn, but the hundred
and forty and four thousand [who were redeemed from
the earth^]. These are they who with women have not
been defiled, for they are virgins. These are they who
follow the Lamb wherever he goeth. These by Jeshu
were redeemed from men, first-fruits unto Aloha and to
® Polyglots. 7 ii^ifi^
OF JUHANON. 479
the Lamb. And in tlieir mouth falsehood was not found,
for they are without spot.
And I saw another angel flying through heaven, who
with blood ^ had the everlasting gospel to preach to them
who dwell on the earth, and unto every nation and tribe,
and tongue and people ; saying with a great voice,
Serve Aloha, and give him glory :
For the hour of his judgment cometh :
And worship him who made heaven and earth.
And the sea, and the fountains of waters.
And another angel, a second, followed him, saying,
Fallen, fallen is Babel the Great,
Which of the wine of the rage of her fornication
Hath made all nations to drink.
And another angel, a third, followed them, saying with a
great voice.
If any man worship the beast of prey and his image.
And receive his mark on his brow, or in his hand.
He also shall drink of the wine of the wrath of Aloha,
Which is mingled without sparing^
In the cup of his anger.
And he shall be tormented in fire and sulphur.
Before his holy angels and before the throne :
And the smoke of their torment
For ever and ever will ascend.
And they have no rest day and night
Who worship the beast of prey and his image.
Here is the patience of the saints.
Who keep the commandments of Aloha,
And the faith of Jeshu.
^ So ScuAFF, De Dieu, and Gutihu's texts: hut the Poly-
glots have not "with blood," a rcadint,' which admits of the same
explanation as that given page 4(i!).
^ Vide ScHLEUSNEii, sub aKpaala, (No. 2,) wliich is the word
here incorporated into the Syrian text.
480 THE REVELATION
And I heard a voice from heaven, saying, Write,
Blessed are the dead
Who in Aloha die from now.
Yes, saith the Spirit,
That they may rest from their labours.
For their works follow with them.
And I looked, and behold a white cloud, and upon the
cloud sat (one) like the Son of man, having on his head
a crown of gold, and in his hand a sharp sickle.
And another angel came out of the temple, crying
with a great voice to him who sat upon the cloud. And
he thrust his sickle over the earth, and the earth was
reaped.
And another angel came out of the temple which is in
heaven, having also a sharp sickle. And another angel
came forth from the altar who had authority over the
fire, and he cried with a great cry to him who had the
sharp sickle, saying, Send forth thy sharp sickle, and
reap the clusters of the vintage of the earth ; for the
grapes of the earth are ripe. And the angel thrust forth
his sickle unto the earth, and reaped the vintage of the
earth, and he cast into the winepress of the wrath of
Aloha the Great. And the winepress was trodden [without
the city, and blood flowed from the winepress ^] unto the
bridles of the horses, a thousand and six hundred stadia.
XV.
And I saw another sign in heaven, great and won-
drous, seven angels having the seven last plagues ; for in
them is completed the wrath of Aloha. And I saw as a
sea of brightness commingled with fire ; and them who
had won-the-victory from the beast of prey, and from his
image, and from the number of his name, standing on
^ Polyglot.
OF JUHANON. 481
the sea of brightness, having the harps of Aloha. And
they sang the song of Musha the servant of Aloha, and
the song of the Lamb, saying,
Great and wondrous are thy works.
Lord God Omnipotent ;
Just and true are thy ways,
King of ages !
Who shall not fear thee, Lord,
And glorify thy name ?
For thou only art [good 2] and holy and just ;
Therefore all nations shall come
And worship before thee ;
Because thy judgments are revealed.
After these I saw, and the temple of the tabernacle of
testimony which is in heaven was opened. And the
seven angels came forth, having the seven plagues, from
the temple, clothed in hnen pure, resplendent, and girded
at their breasts with zones of gold. And one of the four
living-ones gave to the seven angels seven vials of
gold, which were full of the wrath of Aloha, who hveth
for ever and ever. And the temple was filled with smoke
from the glory of Aloha, and from his power. And no
man was able to enter the temple, until should be com-
pleted the seven plagues of the seven angels.
XVL
And I heard a great voice [from the temple ^J saying
to the seven angels. Go, and pour forth the seven vials
of the wrath of Aloha upon the earth.
And the first went, and poured his vial upon the
earth : and there became an ulcer, evil and painful, upon
the men who had the mark of the beast of prey, and who
worshipped the image of him.
'^ Polyglot.
Y
482 THE REVELATION
And the second angel poured his vial upon the sea;
and it became blood as of the dead, and every hving soul
died which was in the sea.
And the third angel poured his vial upon the rivers,
and upon the fountains of waters, and they became
blood.
And I heard the angel of the waters saying.
Righteous art Thou, who art.
And who wast, and just ;
Because thou hast judged these.
For the blood of saints and of prophets have they
shed.
And blood to them hast thou given to drink.
For they are worthy.
And I heard from the altar [voices] saying.
Yes, Lord God Almighty !
True and just is thy judgment.
And the fourth poured out his vial upon the sun, and it
was given to him to scorch men with fire ; and men were
scorched with great heat ; and men blasphemed the name
of Aloha who hath power over these plagues ; and they
repented not to give him glory.
And the fifth poured his vial upon the throne of the
beast of prey ; and his kingdom became darkness, and
they gnawed their tongues from pain ; and they blas-
phemed the God of heaven from their pains, and from
their ulcers, and repented not of their works.
And the sixth poured his vial upon the great river
Phrat, and his waters were dried, that might be prepared
the way of the kings who (are) from the rising of the
sun.
And I saw from the mouth of the dragon, and from
the mouth of the beast of prey, and from the mouth of
the false prophet, three unclean spirits like frogs. For
they are spirits of demons, working signs ; they go to
OF JUHANON. 483
the kings of the whole inhabited world, to gather them
to the battle of the great day of Aloha the Omnipotent.
And BEHOLD, I COME, as the thief. Blessed is he
who watcheth, and keepeth his garments, lest naked he
walk, and they see his shame.
And they gathered them to a place which is called in
Hebrew Armagedon.
And the seventh poured his vial upon the air ; and a
great voice went forth from the temple, from the throne,
saying,
It is DONE.
And there were lightnings and thunders and voices,
and a great movement, such as was not since men were
upon earth, as this movement so great. And the great
city became three parts, and the city of the nations fell ;
and Babel the great was remembered before Aloha, to
give to her the cup of the wine of the fury of his wrath.
And every island fled, and the mountains were not found.
And great hail, as of a talent (in weight), was from
heaven upon men ; and men blasphemed Aloha from the
plague of hail, because the plague thereof was exceeding
great.
XVII.
And one of the seven angels who had the seven vials
came and spake with me, saying. Come ; I will show
thee the judgment of the great harlot, which sitteth upon
many waters : with whom the kings of the earth have
committed fornication, and they who dwell in the earth
have been made drunk by the wine of her fornication.
And he led me into the desert, in the spirit ; and I saw
a woman sitting on a beast of prey which was red,^ full
of names of blasphemy, (and) having seven heads and
' Sumoqo.
Y 2
484 THE REVELATION
ten horns. And the woman was arrayed in ptirple and
scarlet,^ and golden with gold ^ and precious stones and
pearls ; having a cup of gold in her hand, full of pollu-
tions and uncleanness of her fornications [by which she
hath polluted] the earth. And upon her forehead the
name was written, — Mystery : Babel the Great, the
Mother of Harlots and of the Abominations of the Earth.
And I saw the woman drunk with the blood of the
saints, and with the blood of the martyrs of Jeshu ; and
I wondered, when I saw, with great wonder.
And the angel said to me. Why wonderest thou ? I
will tell thee the mystery of the woman, and of the beast
of prey which beareth her, which hath the seven heads
and the ten horns. The beast of prey which thou seest,
was, and is not ; and will ascend from the abyss, and go
into perdition : and they who dwell on the earth will
admire, — they whose name is not written in the book of
life from the foundations of the world, — while they see
the beast of prey, who was, and is not, and draweth
nigh.
Here is the mind of him who hath wisdom :
The seven heads are seven hills where the woman
sitteth upon them. And the kings are seven ; five have
fallen, one is, the other not yet hath come : and when
he hath come, a little while it behoveth him to abide.
And the beast of prey which was and is not, this is an
Eiglith, and is of the Seven, and is unto perdition. And
the ten horns which thou sawest are ten kings, the men
who kingdom not yet have received; but authority as
kings one hour receive with the beast of prey. They
have one will, and their power and their authority unto
the beast of prey they will give. They with the Lamb
will make war, and the Lamb will overcome them ; for
* Zachurith. s Madhabo Vdhabo.
OF JUHANON. 485
he is the Lord of lords, and the King of kings, and they
who are with him (are) the called and the chosen and
the faithful.
And he said to me. The waters which thou sawest
where the harlot is sitting, are peoples, and assemblages,
and tongues. And the ten horns which thou sawest,
and the beast of prey, will hate the harlot, and make her
desolate and naked ; and her flesh they will eat, and her-
self burn with fire. For Aloha hath ingiven it to their
hands that they might do his will, and perform one will
to give their kingdom to the wild beast, until shall be
fulfilled the words of Aloha. And the woman which
thou sawest is the great city which hath kingdom over
the kings of the earth.
XVIII.
After these I saw another angel descending from
heaven, having great power ; and the earth brightened
with his glory. And he cried with a mighty voice,
saying,
Fallen, fallen hath Babel the Great, and hath become
a den of demons, and the keep of every unclean spirit,
and the keep of every unclean and abominable bird, and
the keep of every unclean and abominable beast of prey.
For that of the wine of her rage have all nations drunk ;
and the kings of the earth have with her committed for-
nication, and the merchants of the earth from the power
of her luxuriance have become rich.
And I heard another voice from heaven, saying :
Come out of her, my people, that you be not
partakers of her sins, and lest of her plagues you receive.
For her sins have reached ^ unto heaven, and Aloha hath
remembered her iniquity. Deal with her as she hath
* Lit. adhered.
486 THE REVELATION
dealt with you, and double to her according to her works.
In the cup which she mingled mingle to her double.
How much she hath pleased herself to be wanton, all this
give her suffering and sorrow. For she said in her heart,
I sit the queen, and am not a widow, and sorrow I see
not. Therefore in one day will come these her plagues,
death and sorrow and hunger ; and in fire she will burn,
for mighty is the Lord God who judgeth her.
And the kings of the earth who with her have com-
mitted fornication, and have been wanton, shall weep
and lament and wail over her, when they see the smoke
of her burning ; standing from far, for fear of her tor-
ment, saying, Woe, woe, that great city Babel, that
mighty city ! For in one hour hath come thy judgment.
And the merchants of the earth shall be sorrowful over
her, because no man buyeth of their burden. No more
(shall there be in thee) the burden of gold, and of silver,
and of precious stones, and of pearls ; and of fine Hnen,
and of purple, and of silk and scarlet ; and of every
aromatic wood, and every vessel of elephant's-tooth, and
every vessel of wood of great price, and of brass and of
iron and of marble ; and cinnamon and omomun^ and per-
fumes, and ointment and frankincense and wine and oil, and
fine meal, and wheat, and cattle, and slaves, and horses and
chariots, and bodies and souls of men. And the fruit of
the desire of thy soul hath gone from thee, and all those
things which are dehcious and brilliant have perished
from thee, and the merchants of these things will find
them no more. They who were made rich by her from
afar will stand for fear of her torment, and wail and be
sorrowful, saying. Woe, woe, that great city, which was
arrayed in fine linen and purple and scarlet, and golded
with gold, and (adorned) with precious stones and
^ Spikenard. Gr. text, kol &fxu}ixov, which the Syr. retains
untranslated.
OF JUHANON. 487
pearls ; for in one hour hath been destroyed wealth Hke
this. And every captain and every pilot who navigateth
to the place, and the mariners, and all who serve on the
sea, stood from afar, and cried, while beholding the
smoke of her burning, saying, What is hke to this great
city ! And they cast dust upon their heads, and cried,
weeping and lamenting, and saying, Woe, woe, that great
city, in which were made rich all they who have ships in
the sea, from the preciousness of her ! For in one hour
she becometh desolate !
Rejoice over her, heaven, and the angels and apostles
and prophets, because Aloha hath judged your judgment
upon her.
And an angel took a stone, as a great millstone, and
cast it into the sea, saying. Thus with force is cast down
Babel the great city, and to be found no more. And the
voice of harpers, and of musicians, and of singers, and of
trumpeters, shall be heard in thee no more. And no
artificer, nor art, shall more be found in thee. And the
light of a lamp shall be seen in thee no more. And the
voice of the bridegroom and of the bride shall be heard
in thee no more. For thy merchants were the great
ones of the earth ; for by thy sorcery were all nations
seduced.
And in her was found the blood of prophets and of
saints, and of all those who had been killed upon the
earth.
XIX.
After these I heard a great voice of a multitudinous
host in heaven, saying,
Halleluia !
Salvation, and power, and glory, and honour,
Be unto our God.
For true and righteous are his judgments ;
488 THE REVELATION
Because he hath judged the great harlot
Who corrupted the earth with her fornication,
And hath avenged the blood of his servants at her
hand.
And the second time they said, Halleluia ! And her smoke
went up for ever and ever. And the four-and-twenty
presbyters fell, and the four hving-ones, and worshipped
Aloha who sitteth upon the throne, saying.
Amen, Halleluia !
And a voice came forth from the throne, saying.
Praise our God, all his servants.
And they who fear him, small and great.
And I heard as the voice of a great host, as the voice
of many waters, as the voice of mighty thunders,
saying,
Halleluia,
For the Lord our God the Omnipotent reigneth !
Let us rejoice and exult and give glory unto him ;
Because the marriage feast of the Lamb hath come.
And his bride hath made herself ready.
And it was given to her to be arrayed in fine linen,
resplendent and pure ; for the fine linen is the righteous-
ness of saints.
And he said to me. Write, Blessed are they who to the
supper of the marriage feast of the Lamb are called.
And he said to me. These my words are the true sayings
of Aloha. And I fell before his feet to worship ; and he
said to me. See (that thou do it) not ; thy fellow-servant
(am I), and of thy brethren who have the testimony of
Jeshu. Aloha worship; for the testimony of Jeshu is
the spirit of prophecy.
And I saw heaven opened. And behold a white
horse, and he who sat upon him was called the Faithful
and the True ; and in righteousness he judgeth and
maketh war. But his eyes were as the flame of fire, and
OF JUHANON. 489
upon his head were many diadems, having names ^
written ; and the name ^ which was written of him no
man knoweth but himself. And he was arrayed in a
vestment sprinkled with blood/ and his name was called
The Word of Aloha. And the armies of heaven followed
him upon white horses, clothed in garments of fine huen,
pure (and) white. And from his mouth went forth a
sharp sword of two edges, that therewith he might smite
the nations. And he will rule the nations with a rod of
iron, and he will tread the winepress of the fierceness of
the wrath of Aloha the Omnipotent. And he had upon
his vestment and upon his thigh the name written, King
of kings, and Lord of lords.
And I saw an angel standing in the sun. And he
cried with a great voice, saying to all the fowls that fly
in the midst of heaven. Come, gather to the great supper
of Aloha ; that ye may eat the flesh of kings, and the
flesh of chiefs of thousands, and the flesh of heroes, and
the flesh of horses and them who sit upon them, and the
flesh of all the sons of Uberty and of the slaves, and of
the small and of the great.
And I saw the beast of prey, and the kings of the
earth, and their armies, gathered together to make war
with him who sat on the throne, and with his armies.
And the beast of prey was taken, and the false prophet
with him who wrought signs before him, with which he
deluded them who received the signature of the beast of
prey, and them who worshipped his image ; and hving
they were both cast into the lake of fire which burnetii
with sulphur. And the rest were slain with the sword
of him who sat upon the horse ; with that (sword) which
went forth from his mouth. And all the fowls were
satiated with their flesh.
Y 5
490 THE REVELATION
XX.
And I saw an angel descending from heaven, having
the key of the abyss, and a great chain in his hand.
And he laid hold of the dragon, that ancient serpent,
who is the deceiver, and Satana, who seduced all the
habitable world, and bound him a thousand years ; and
cast him into the abyss, and shut and sealed over him,
that he should no more seduce the nations, until the
thousand years be completed : but after them he will be
loosed a little time.
And I saw thrones, and they sat upon them, and
judgment was given to them ; and to the souls of them
who had been cut asunder for the sake of the testimony
of Jeshu, and for the word of Aloha, and them who had
not worshipped the beast of prey nor his image, nor
received his signature upon their forehead and upon their
hands. And they lived and reigned with their Meshiha
the thousand years.
This is the first resurrection.
Blessed and holy is he who hath part in the first
resurrection : upon them the second death hath not
power; but they shall be priests of Aloha and of his
Meshiha, and shall reign with him the thousand years.
And when the thousand years shall be fulfilled, Satana
will be loosed from the place of his keeping, and will go
forth and seduce the nations which are in the four cor-
ners of the earth, Gug and Mogug, to gather them to
war, of whom the number is as the sand of the sea.
And they went up on the breadth of the earth, and
surrounded the camp of the saints, and the beloved city ;
and fire descended from Aloha from heaven, and devoured
them. And the accuser who seduced them was cast into
the lake of fire and of sulphur, as was also the beast of
OF JUHANON. 491
prey and the false prophet ; and they will be tormented
day and night for ever and ever.
And I saw a great white throne, and Him who sat
thereon, from whom from his face fled earth and heaven ;
and place (as) to this was not found for them. And I
saw the dead, great and small, standing before the
throne ; and the books were opened ; and another book
was opened, which is (the Book) of Life. And the dead
were judged from the (records) which are written in the
books according to their works. And the sea gave up
the dead which were in it, and death and shiul gave up
the dead which were in them. And they were judged
every one according to their works. And death and
shiul were cast into the lake of fire, which is the second
death. And if a man was not found written in the Book
of Life, he was cast into the lake of fire.
XXL
And I saw new heavens and a new earth : for the first
heaven and the first earth had gone, and the sea was no
more. And the holy city, Urishlem the new, I saw
descending from heaven from Aloha, prepared as the
bride is decked for her husband. And I heard a great
voice from heaven, saying,
Behold, the tabernacle of Aloha is with men ; and he
will dwell with them, and they shall be his people ; and
Aloha himself will be with them, and will be their God.
And every tear shall be wiped away from their eyes, and
death shall be no more ; nor sorrow, nor clamour, nor
pain, shall be any more ; for the former things are
passed away.
And He who sat upon the throne said, Behold, I make
all things new. And he said. Write : for these are the
faithful and true words of Aloha. And he said to me, I
am Olaph and Thau, the Beginning and the End. To
492 THE REVELATION
liim who thirsteth I will give of the water of life freely.
He who overcometh shall inherit these ; and I will be to
him Aloha, and he shall be my son. But the fearful,
and the faithless, and sinners, and the unclean, and mur-
derers, and fornicators, and sorcerers, and servers of
idols, and all Hars, (shall have) their portion in the lake
which burneth with fire and sulphur ; which is the
second death.
And one of the seven angels who had the seven vials
full of the seven last plagues, came and spake with me,
saying, Come, I will show thee the bride, the wife of the
Lamb.
And he led me in spirit upon a great and high moun-
tain, and showed me the holy city Urishlem, descending
from heaven from Aloha ; having the glory of Aloha, as
the clearness of light, like a stone of great price, as the
stone jaspon, resembhng crystallos ; having a wall great
and high, which had twelve gates, and names written
upon them, which are the names of the twelve tribes of
the sons of Israel. On the east three gates, and on the
north three gates, and on the south three gates, and on
the west three gates. And the wall of the city had
twelve foundations ; and upon them the twelve names of
the twelve apostles of the Lamb.
And he who talked with me had a measure, a rod of
gold, that he might measure the city and the gates and
the walls thereof. And the city was set four-square, and
the length of it was as the breadth : and he measured
the city with the rod, upon twelve stadia of twelve thou-
sand. And the length and the breadth and the height
of it are equal. And he measured the wall of it, an
hundred and forty and four measures of the cubits of a
man, that is, of the angel. And the structure of the
wall of it is (of) jaspis, and the city is of pure gold, like
pure brightness. And the foundations of the wall of the
OF JUHANON. 493
city were adorned with every precious stone : the first
foundation was of jaspis, the second sathphiros, the third
caledon, the fourth zmoragdo, the fifth sardonicos, the
sixth sardion, the seventh crisuthilos, the eighth berulla,
the ninth topadion, the tenth chrosoposius, the eleventh
hyacinth OS, the twelfth amuthistos. And the twelve
gates are twelve pearls, each of every one of the gates (a
pearl), and each of every one of the pearls (a gate). And
the wide street of the city was of pure gold as the bright-
ness of light. And a temple I saw not in it ; for the
Lord, the Omnipotent, is the temple thereof and the
Lamb. And the city hath no need of the sun nor of the
moon to enlighten it ; for the glory of Aloha illuminateth
it, and the light thereof is the Lamb. And the nations
of the saved walk by the light of it, and the kings of the
earth bring their glory and the honour of the nations
into it. And the gates of it shall not be shut by day,
for night is not there. And they shall bring the glory
and honour of the nations into it ; and nothing shall
enter into it that defileth, nor that worketh uncleanness ;
but they who are written in the book of life of the Lamb.
xxn.
And he showed me a river of waters of life, clear as
crystal, coming forth from the throne of Aloha and of
the Lamb. In the midst of the wide street of it, and by
the river, here and there, (was) the tree of life, which
produced twelve fruits, in every month giving each one
its fruit. And the leaves of the tree (are) for the hcahng
of the nations.
And there shall be no more falHug away ; - and the
throne of Aloha and of the Lamb shall be in it, and his
servants shall serve him. And they shall see his face,
' Nethro.
494 THE REVELATION
and his name shall be upon their foreheads. And night
shall be no more : nor any need have they of the light
of a lamp, or the hght of the sun ; for the Lord God
enlighteneth them, and they will reign for ever and ever.
And he said to me, These sayings are faithfulness and
truth. And the Lord God of the spirit of the prophets
hath sent me, his angel, to show to his servants the things
which must soon be done. And behold, I come quickly.
Blessed is he who keepeth the words of the prophecy of
this book.^
And also I Juhanon am he who heard and saw these.
And when I had heard and seen, I fell to worship before
the feet of the angel who showed them to me. And he
said to me. See (that thou do it) not. I am thy fellow-
servant, and of thy brethren the prophets, and of them
who keep the words of this book. Worship Aloha.
And he said to me. Seal not the words of the prophecy
of this book ; for the time draweth nigh. He who doeth
evil shall work evil still ; and he who is filthy shall be
filthy still ; and the righteous shall still do righteousness,
and the holy be holy still. Behold, I come quickly ;
and my reward is with me, to render to every one accord-
ing as is his work. I am Olaph and Thau, the First and
the Last, the Beginning and the End. Blessed are they
who do his commandments, that they may have authority
to the tree of Hfe, and by the gates may enter into the
city. Without are dogs, and sorcerers, and fornicators,
and murderers, and servers of idols, and every one who
loveth and maketh a lie.
I Jeshu have sent mine angel to testify unto you
these things before the churches. I am the root and the
offspring of Dawid, as the bright, the morning star. And
THE Spirit and the bride say. Come ! and he
' Polyglot, " Of this prophecy."
OF JUHANON. 495
WHO HEARETH SHALL SAY, CoME ! AnD HE WHO
THIRSTETH MAY COME, AND HE WHO WILLETH, TO
TAKE THE WATERS OF LIFE FREELY.
I testify to every one who beareth the words of the
prophecy of this book, That if any man shall set upon
them, Aloba will set upon him the plagues which are
written in this book. And if any man make to cease
from the words of the book of this prophecy. Aloha will
make to cease his portion of the tree of life, and of the
holy city of which is written in this book. He who
testifieth these saith. Yes : I come quickly. Amen.
Come, Lord Jeshu.
The grace of our Lord Jeshu Meshiha be with all the
saints. Amen.
Finished is the Revelation of Juhanon the Evangelist ;
and all the New Testament (as) translated into the
language of Syria.
GLORIA DEO IN EXCELSIS.
INDEX I.
SYRIAN CHURCH LECTIONARY.
ACTS OF THE APOSTLES.
Lesson. Page.
1. For the Ascension of our Lord 135
2. Oblation of the fifth Day of the Mysteries 136
3. For the Kneeling 137
4. Twilight of the great Sabbath of the Resurrection 139
5. Second Day in the sixth Week of the Fast 140
6. Golden Friday 141
7. Second Day of the Candidates 142
8. Commemoration of Martyrs 143
9. For the Martyrs 145
10. Third Day of the Candidates 146
11. For the Dead 146
12. For the Apostles 147
13. Fourth Day of the Candidates 149
14. Friday of Repose 150
15. Fifth Day of the Candidates 151
16. Slaughter of the Children 152
17. Morning of the Sunday of Hosannas 153
18. Sabbath of the Candidates 154
19. For the Mother of the Lord, and for Baptism 155
20. Commemoration of Stephen 155
21. Third Sunday after the Resurrection 156
22. Second Day in the first Week of the Fast 157
23. Benediction of Waters, and for Baptism 158
24. Sunday entering on the Fast 159
25. Second Sunday of the Fast 161
26. For the Dead 162
27. Third Sunday of the Fast 162
28. For the Apostles, and Golden Friday 163
29. Third Day in the first of the Fast 164
30. Fourth Day in the first of the Fast 165
31. Fifth Day in the first of the Fast 166
32. Sixth Day in the first of the Fast 167
33. First Sabbath of the Fast 168
SYRIAN CHXJRCH LECTIONARY. 497
Lesson. Page.
34. Fourth Sabbath of the Fast 171
35. Second Day of the Passion (Week) 172
36. Great Sabbath of the Resurrection 173
37. Third Day of the Passion ...., 174
38. Fourth Day of the Passion 175
39. Second Day in the fourth Week of the Fast 176
40. Morning of the fifth Day of the Mysteries 177
41. Third Day of the fourth Week of the Fast 178
42. Middle of the Fast 179
43. Fifth Day of the fourth Week of the Fast 180
44. Sixth Day in the fourth Week of the Fast 180
45. Fourth Sabbath of the Fast 181
46. Fifth Sabbath of the Fast 182
47. Sixth Sabbath of the Fast 183
48. Night of the Crucifixion 184
49. Fourth Sunday after the Resurrection 185
50. Fifth Sunday after the Resurrection 1 86
51. Commemoration of the Saints. 187
52. Fifth Sunday after Pentecost 188
53. Morning of the Sunday of Pentecost 189
54. First Sunday after Pentecost 190
55. Second Sunday after Pentecost 191
56. Third Sunday after Pentecost 192
57. For the Dead 193
58. For the Saints and Fathers 1 94
59. Fourth Sunday after Pentecost 196
60. Friday of the Crucifixion 201
61. Third Hour of the Friday of the Crucifixion 202
62. Noon of the Friday of the Crucifixion 204
63. Ninth Hour of the Friday of the Crucifixion 207
64. Fifth Sunday after Pentecost 211
65. Sixth Sunday after Pentecost 212
66. Seventh Sunday after Pentecost 213
67. Eighth Sunday after Pentecost 215
68. Ninth Sunday after Pentecost 216
69. Tenth Sunday after Pentecost 217
EPISTLE TO THE ROMANS.
1. Daily Lesson 221
2. Second Friday of the Fast 222
3. For daily Reading 223
4. Third Friday of the Fast 224
5. Daily 225
498 INDEX I.
Lesson. Page.
6. Daily 226
7. For the Martyrs 227
8. Daily 229
9. Second Day of the Candidates 230
10. Sabbath of the first Week of the Fast 230
11. Second Day in the sixth Week of the Fast 231
12. Third Day of the Passion 233
13. Morning of the great Sabbath of the Resurrection 235
14. Third Day of the sixth Week of the Fast 236
15. Martyrs 237
] 6. Annunciation of Zachariah 238
17. For Pilgrims 239
18. Entrance of our Lord into the Temple 240
19. Middle of Pentecost 240
20. Third Day of the Passion 242
21. Sunday of Hosannas 243
22. Second Day in the first Week of the Fast 244
23. When the Church makes Election 246
24. Noon of the Sunday entering on the Fast 247
25. Third Day in the first Week of the Fast 249
26. Second Sunday of the Fast 250
27. For holy Women 251
1 CORINTHIANS.
1. Friday of the Crucifixion 254
2. Morn of the Friday of the Crucifixion 255
3. First Sunday after the Resurrection 257
4. Second Sunday after Pentecost 257
6. Third Sunday after Pentecost 258
6. Fourth Sunday after Pentecost 259
7. Fifth Sunday after Pentecost 260
8. Sunday after the Resurrection 261
9. Sixth Sunday after Pentecost 261
10. Fifth Day of the first of the Fast 262
11. Fourth of the first of the Fast 263
12. Holy Martyrs 265
13. Daily 266
14. St. Antonios and his Companions 268
15. Oblation for the Epiphany 269
16. Morning of the fifth of the Mysteries 270
17. Oblation for the fifth of the Mysteries 272
18. Sunday of Pentecost 273
19. For the Apostles 275
SYRIAN CHURCH LECTIONARY. 499
Lesson. Page.
20. For the Lavement 275
21. For the Kneeling 277
22. Seventh Sunday after Pentecost 278
23. Morning of the Resurrection 279
24. Oblation of the Resurrection 280
25. For the Dead 281
26. Fifth Sunday after Epiphany 282
27. Third Day of the fourth Week of the Fast 283
2 CORINTHIANS.
1. Morning of the Sabbath of the Annunciation 285
2. Fourth Sunday after Epiphany 285
3. Fifth Day of the fourth Week of the Fast 287
4. Consecration of Incense 287
5. Basilos and his Associates 288
6. Third Sunday after Epiphany 289
7. Martyrs 290
8. The Dead 291
9. For the first Day in the new Week 291
10. Sunday entering on the Fast 292
11. First Friday in the Fast 293
12. Daily Reading 294
13. Daily 295
14. Sixth Sunday after Epiphany 296
15. Middle of the Fast 297
16. Sixth Sunday of the Fast 298
17. Second Day in the fourth Week of the Fast 300
18. Commemoration of Paulos 301
19. Middle Friday of the Fast 303
GALATIANS.
1. For daily Reading 306
2. For Stephen 306
3. The Fathers 307
4. Daily Reading 308
5. Reverence of the Cross 309
6. The Annunciation of the Mother of the Lord 310
7. Oblation of the Nativity 311
8. Nativity of Juhanon 312
9. Circumcision of our Lord 313
10. Third Sunday of the Fast 314
11. Fourth Morning in Passion Week 315
500 INDEX I.
EPHESIANS.
Lesson. Page.
1. For Baptism 317
2. After the Resurrection 318
3. Fifth Day of the Repose 319
4. Fifth Day after the Resurrection 320
5. For the Carrying of the Cross 321
6. Ascension of our Lord 322
7. New Sunday 322
8. Friday of Repose 323
9. Seventh Sunday after the Manifestation (Epiphany) 324
10. Daily 325
11. For the Tonsure of Monks 326
PHILIPPIANS.
1. For daily Reading 328
2. Commemoration of Petros and Paulos 328
3. Twilight of the fourth Day in Passion Week 330
4. Daily 331
5. Daily...., 332
6. Daily 333
7. Daily 334
COLOSSIANS.
1. Daily Reading 336
2. Fourth Sunday after the Resurrection 336
3. Fifth Sunday after the Resurrection 337
4. Noon of the Friday of the Crucifixion 338
5. Daily 339
6. For the fourth Day of the Week of Repose 340
7. Daily 341
1 THESSALONIANS.
1. Daily Reading 344
2. Twilight of the Sabbath of the Annunciation 345
3. Daily 346
4. For Baptism 347
5. For the Dead , 348
6. Fourth Sunday of the Fast 349
2 THESSALONIANS.
At Twilight of the Epiphany 351
SYRIAN CHURCH LECTIONARY. 501
1 TIMOTHY.
Lesson. Page.
1. Friday in the fifth Week of the Fast 355
2. At Intercessions 356
3. Second Sunday after Epiphany 35?
4. Fifth Day after the Resurrection 359
5. Fifth Sunday of the Fast 3G1
6. Fifth Sunday after the Resurrection 362
2 TIMOTHY.
1. Commemoration of Ignatios and his Companions 364
2. Petros of Alexandria 365
3. Saviro 368
4. On the Death of a Bishop 368
5. Gregorios 369
TITUS.
1. When a Presbyter is made 371
2. For Baptism. Also for the Sunday after Epiphany 373
PHILEMON.
Lesson in ordinary 375
HEBREWS.
1. Evening and Morning of the Nativity 377
2. First Station on the Friday of the Crucifixion 378
3. For the Mother of the Lord. Yoldath Aloha 379
4. Sabbath of the Candidates 381
5. Second Station on the Night of the Crucifixion 382
6. Second Night in Passion Week 383
7. For the Mother of the Lord 386
8. Third Day of the Candidates 387
9. For the Nativity. Also for the Consecration of a Church or
an Altar 388
10. Third Station on the Night of the Crucifixion 390
11. Twilight of the fifth Day of the Mysteries 391
12. Third Sunday after the Resurrection 392
13. Night of the Blessing of Waters 393
14. For Baptism 3!M
15. Third Morning of the Passion 395
16. Evening of the third Day of the Passion 395
17. Slaughter of the Children 397
18. For the Prophets, Apostles, and Fathers 398
502 INDEX I.
Lesson. , Page.
19. For Seasons of Calamity. " When there is Wrath " 399
20. Oblation of the Forty Days 399
21. For the three hundred and eighteen Fathers, and for the
Commemoration of believing Kings 401
22. Ninth Hour on the Friday of the Crucifixion 401
JAMES.
1. Commemoration of the Martyrs 404
2. Second Sunday after the Epiphany 405
3. Eleventh Sunday after Pentecost 406
4. Third Suuday after the Epiphany 407
5. Twelfth Sunday after Pentecost 409
6. Fourth Sunday after the Epiphany 410
1 PETER.
1. New Sunday 412
2. Fifth Sunday after Epiphany 414
3. For Juhanon the Baptist 415
4. Sixth Sunday after Epiphany 416
5. Third Sunday after Pentecost 417
6. Seventh Sunday after Epiphany — 418
7. Fourteenth Sunday after Pentecost, and for the Consecration
of a Bishop 419
1 JOHN.
1. Sunday after the Nativity 421
2. Oblation for the Sunday of Hosannas 422
3. For the Mother of the Lord 424
4. Nativity of our Lord 425
5. For the mystical Lavement, and for the Sunday after Epiphany 426
6. Feast of Lights; L e. the Epiphany 427
2 Peter 442
2 John 448
3 John 45q
JuDE 452
The Revelation 455
INDEX II.
HARMONY OF THE SYRIAN LESSONS
WITH THE TEXTUAL DIVISIONS OF THE GREEK TESTAMENT
AND WESTERN VERSIONS.
ST. MATTHEW.
Lesson. Chap.
1 i
2 i
3 ii
4 ii
5 ii
6 iii
7 iv
8 iv
9 V
10 V
11 vi
12 vi
13 vi
14 vii
15 vii
16 viii
17 viii
18 viii
19 ix
20 ix
21 ix
22 ix
23 X
24 X
25 xi
26 xi
27 xi
28 xii
29 xii
30 xii
31 xiii
32 xiii
33 xiii
34 xiv
35 xiv
36 XV
37 XV
38 XV
, Verse.
1
18
1
13
19
1
1
12
1
21
1
16
25
1
13
1
14
23
9
18
27
36
16
34
1
16
25
9
22
38
1
24
53
15
24
1
21
32
Lesson.
39....
40....
41....
42....
Chap.
...xvi
...xvi
...xvi
...xvii
43 xvii
44 xviii
45 xviii
46 xviii
47 xix
48 xix
49 xix
50 XX
51 XX
52 XX
53 xxi
54 xxi
55 xxi
56 xxii
57 xxii
58 xxii
59 xxii
60 xxiii
61 xxiii
62 xxiv
63 xxiv
64 xxiv
65 XXV
66 XXV
67 XXV
68 xxvi
69 xxvi
70 xxvi
71 xxvii
72 xxvii
73 xxvii
74 xxvii
75 xxvii
76 xxvii
77 xxvii
Verse.
13
21
28
14
22
1
15
23
1
16
27
1
17
19
1
17
28
1
15
23
34
13
29
1
3f;
45
1
14
31
1
17
31
1
26
38
45
57
62
1 1
504
INDEX II.
ST. MARK.
Lesson. Chap. Verse.
1 i 1
2 i 14
3 i 35
4 ii 1
6 ii 13
6 ii 23
7 iii 13
8 iii 31
9 iv 24
10 iv 35
11 V 1
12 V 21
13 vi 1
14 vi 7
15 vi 14
16 vi 30
17 vi 47
18 vii 1
19 vii 24
20 viii 1
21 viii 11
22 viii 34
23 ix 1
24 ix 14
25 ix 33
26 x 1
27 X 17
28 X 28
29 X 35
30 xi 1
31 xi 19
32 xii 18
33 xii 28
34 xii 41
35 xiv 1
36 xiv 27
37 XV 1
38 XV 21
39 XV 29
40 XV 33
41 XV 42
42 xvi 2
43 xvi 14
ST. LUKE.
1 i 1
2 i 26
3 i 39
Lesson. Chap. Verse.
4 i 57
5 ii 1
6 ii 21
7 ii 36
8 ii 42
9 iii 1
10 iii 23
11 ,.iv 1
12 iv 14
13 iv 31
14 V 1
15 V 12
16 vi 1
17 vi 12
18 vi 20
19 vi 37
20 vii 1
21 vii 11
22 vii 19
23 vu 36
24 viii 1
25 viii 16
26 viii 22
27 viii 40
28 ix 1
29 ix 12
30 ix 18
31 ix 27
32 ix 37
33 ix 51
34 X 1
35 X 25
36 X 38
37 xi 1
38 xi 14
39 xi 27
40 xi 37
41 xi 49
42 xii 1
43 xii 13
44 xii 32
45 xii 49
46 xiii 1
47 xiu 10
48 xiii 23
49 xiv 1
50 xiv 25
51 XV 11
52 xvi 1
53 xvi 19
54 xvii 1
55 xvii 11
HARMONY OF THE SYRIAN LESSONS.
505
Lesson. Chap. Verse..
56 xvii 20
57 xviii 1
58 xviii 18
59 xviii 31
CO xix 28
61 xix 41
62 XX 1
63 XX 27
64 XX 41
65 xxi 6
66 xxi 29
67 xxii 1
68 xxii 31
69 xxii 66
70 xxiii 26
71 xxiii 34
72 xxiii 44
73 xxiii 50
74 xxiv 13
75 xxiv 36
ST. JOHN.
1 i 1
2 i 18
3 i 29
4 i 43
5 ii 1
6 ii 12
7 ii 23
8 iii 13
9 iii 22
10 iv 4
11 iv 43
12 V 1
13 v 19
14 V 30
15 vi 1
16 vi 16
17 vi 30
18 vi 47
19 vi 61
20 vii 1
21 vii 37
22 vii 45
23 viii 12
24 viii 28
25 ix 1
26 X 1
27 X 22
28 xi 1
Lesson. Chap. Verse.
29 xi 47
30 xi 55
31 xii 12
32 xii 23
33 xiii I
34 xiii 31
35 xiv 1
36 xiv 15
37 : XV 8
38 xvi 4
39 xvi 16
40 xvi 31
41 xvii 13
42 xviii 1
43 xviii 28
44 xix 5
45 xix 15
46 xix 23
47 xix 31
48 XX 1
49 XX 19
50 XX 26
51 xxi 1
52 xxi 15
53 xxi 20
ACTS OF THE APOSTLES.
1 i 1
2 i 15
3 ii 1
4 ii 22
5 ii 37
6 iii 1
7 iii 11
8 iv \
9 iv l!»
10 iv 31
11 V I
12 V 12
13 V 29
14 vi 1
15 vi 13
16 vii 11
17 vii :iO
18 vii 37
19 vii 44
20 vii 54
21 viii 3
22 viii 14
23 viii 26
506
INDEX II.
Lesson. Chap.
24 ix
25 ix
26 ix
27 X
28 X
29 X
30 X
31 xi
32 xi
33 xii
34 xii
35 xii
36 xii
37 xii
38 xiv
39 xiv
40 XV
41 XV
42 XV
43 XV
44 xvi
45 xvi
46 xvi
47 xvi
48 xvii
49 xvii
50 xvii
51 xviii
52 xviii
53 xix
54 xix
55 xix
56 xix
57 XX
58 XX
59 xxi
60 xxii
61 xxiii
62 xxiv
63 XXV
64 XX vi
65 xxvii
66 xxvii
67 xxviii
68 xxviii
69 xxviii
ROMANS.
Verse.
1
22
36
1
9
25
34
2
19
1
25
13
26
44
7
20
4
13
23
35
1
8
16
36
2
15
22
1
12
1
13
23
30
7
17
13
30
12
1
13
24
9
27
1
11
23
1
13
Lesson. Chap. Verse.
3 i 26
4 ii 2
5 ii 14
6 ii 28
7 iii 19
8 iv 13
9 V I
10 V 12
11 vi 1
12 vii 1
13 vii 26
14 viii 12
15 viii 28
16 ix 6
17 ix 22
18 ix 30
19 X 5
20 xi 1
21 xi 13
22 xii 1
23 xiii 1
24 xiii 11
25 XV 1
26 XV 14
27 xvi 1
1 CORINTHIANS.
1 i
2 i
3 ii
4 iii
5 iii
6 iv
7 iv
8 V
9 vi
10 vi
11 vii
12 vii
13 viii
14 ix
15 X
16 X
17 xi
18 , xii
19 xii
20 xiii
21 xiv
22 xiv
23 XV
1
18
20
1
16
6
1
12
1
25
1,
13'
r
14
23
1
2^
4
20
34
1
HARMONY OF THE SYRIAN LESSONS.
507
Lesson. Chap. Verse.
24 XV 20
25 XV 34
26 xvi 1
27 xvi 13
2 CORINTHIANS.
1 i 1
2 i 8
3 i 23
4 ii 2
5 iii 4
6 iv 1
7 iv 7
8 V 1
9 V 11
10 V 20
11 vi 11
12 vii 4
13 viii 1
14 viii 9
15.. ix 1
16 X 1
17 xi 1
18 xi 16
19 xii 19
GALATIANS.
1 i 1
2 i 11
3 ii 1
4 ii 11
5 ii 17
6 ii 15
7 iv 1
8 iv 19
9 iv 28
10 v 13
11 vi 7
EPHESIANS.
1 i 1
2 i 15
3 ii 4
4 ii 19
5 iii 13
6 iv 1
z
Lesson. Chap. Verse.
7 iv 17
8 iv 25
9 V 3
10 V 22
11 Vi 10
PHILIPPIANS.
1 i 1
2 i 12
3 ii 1
4 ii 12
5 iii 1
6 iii 13
7 iv 8
COLOSSIANS.
1 i 1
2 i 9
3 i 21
4 ii 6
5 ii 16
6 iii 1
7 iii 18
1 THESSALONIANS.
1 i I
2 ii 13
3 ii 17
4 iv I
5 iv 13
6 V 12
2 THESSALONIANS.
1 i 1
1 TIMOTHY.
1 i 1
2 ii I
3 iii J
4 iv 9
5 V 24
6 vi 13
508
INDEX II.
2 TIMOTHV.
Lesson. Chap.
] ..i
2 ii
3 iii
4 iii
5 iv
TITUS.
PHILEMON.
1 i
HEBREWS.
1 i
2 ii
:i ii
4 iii
5 iv
ii V
7 vii
8 vii
9 viii
10 ix
11 ix
12 X
13 X
14., X
15 X
Verse.
1
4
10
16
9
1
11
1
5
14
14
14
12
1
18
1
11
16
1
15
26
39
Lesson. Chap. Verse.
16 xi 8
17 xi 23
18 xi 32
19 xii 3
20 xii 12
21 xii 28
22 xiii 9
JA3IES.
1 i 1
2 i 22
3 ii 14
4 iii 1
5 iv 7
6 V 7
1 PETER.
1 i 1
2 ii 1
3 ii 11
4 iii 7
5 iii 16
6 iv 7
7 V 1
1 JOHN.
1 i 1
2 ii 7
3 iii 2
4 iv 1
5 iv 11
6 V 1
THE END.
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USES. XIII. SUPPLEMENTS TO THE SYRIAN CANON.
XIV. EDITIONS OF THE PESCHITO. XV. THE KARKA-
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THEW'S GOSPEL, AND THE EPISTLE TO THE HEBREWS.
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